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Rosicrucian Manual 



For the Instruction of Postulants in the 
Congregation of the Outer, Neophytes, and 
Fraters of Duly Instituted Colleges of the 



Societas Rosicruciana In America 



Written and compiled by 

Dr. George Winslow Plummer, ^ 32° 



SECOND EDITION 



Authorized by the High Council, 
S.\R/.I.\A/. 




Done into print and published 
for the S .*. R /. I .-. A .\, by the 
Mercury Publishing Co., at the Sign 
of the Rose Bush, on Manhattan 
Isle., in the City of New York. 
M C M X X I I I 




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3&m\ m&tat; 

Paracelsus, IX °, Cancellarius. 

®tttut% 

Patricius, IX°, Secretary General. 

First Edition, May 1920. 
Second Edition, September 1923. 
New York City. 



Copyright 1923 
By Dr. George Winslow Plummer 

©C1AS29339 

MAY -9 1925 



P r t f a c r 



In compiling this Manual for the use of members of the Societas Rosl- 
cruciana In America, there has been no intent of offering an occult treatise 
of any sort whatsoever. It is purely a manual of instruction and information 
for the exclusive use of members. It is not secret, but it is expected that 
each member will exercise due caution in exposing this or any other publica- 
tion of the Fraternity in ways that may result in causing misunderstanding 
and give undesirable publicity to the principles of our Art. 

In this manual will be found, first of all an amplification of Official 
Publication No. 2, entitled, "Who may become members of the S.-.R.*. 
I. , .A.*." This amplification is for the information of members themselves, 
and their guidance and instruction in seeking "heirs" or prospective mem- 
bers of the Fraternity. 

The Ancient Landmarks are given in full, together with the Constitu- 
tion of the Societas Rosicruciana In America, with which every member is 
required to be thoroughly familiar, for it is in consonance with these in- 
struments that all legislative and executive work of the Fraternity in the 
United States is carried on. 

Valuable matter is reprinted from "In the Pronaos of the Temple" by 
Dr. Franz Hartman, and also from "The Real History of the Rosicrucians" 
by Mr. Arthur Edward Waite. Both these valuable works are long since 
out of print, otherwise we should refer our members to the originals. It is 
essential however, that each member be familiar with these statements of 
the fundamental principles and legenda of the Fraternity at the very begin- 
ning of the study of our Art. 

Some features may appear to be unnecessary repetition, but such in- 
stances will be found to be really advisable in order to give an accurate fac- 
simile reprint or an obvious reason for the immediate context. 

Initiates will readily understand the statement regarding the lack of 
evidence of a "visible organization," in the chapter entitled "Rosicrucian 
Orders." This chapter, valuable in many ways, sufficiently so to entitle it to 
publication in our manual, nevertheless shows unmistakable signs of Dr. 



10 PREFACE 

Hartmann's theosophical bias, especially in his reference to Paracelsus and 
the lack of indication that any organized society of true Adepts calling them- 
selves "Rosicrucians" existed in his time. This bias is further borne out by 
his future references to India, the usual ultima thule of Theosophy. Rosi- 
crucianism, we may say in passing, is distinctly the Egyptian Wisdom Teach-* 
ing, and many critics and bibliographers with decided pro-Indian inclinations 
have failed to grasp this essential point. Neophytes after being advanced 
to the Zelator Degree are no longer confused by the concept that the Brother- 
hood has no visible organization. Decidedly, it has not. 

It should be further noted that both Dr. Hartmann and Mr. Waite 
treat of the Rosicrucians, from knowledge apparently gleaned from the 
"Rosicrucian Classics" as we shall call the famous writings which are re- 
printed in this manual. It is the teaching of the Brothers, however, that 
Rosicrucianism is a synthesis of Religion, Science and Philosophy, and is 
really the renaissance of an ancient world-religion far antedating even that 
of the Egyptians, yet in making this statement it must be distinctly under- 
stood that the exoteric Fraternity has not, and does not claim to have any 
documentary evidence of continuous existence from such remote times. 
Many such fanciful claims have been made by impostors, but no convincing 
proof can be adduced. The Fraternity, even in the exoteric, has an un- 
doubtedly great antiquity of origin and the principles of our Art have as- 
suredly been maintained continuously from Atlantean times, but this form 
of continuity is vastly different from the impossible, illogical claims of docu- 
mentary, organic continuity through human instrumentality. 

It is earnestly hoped that every member of the Fraternity will make a 
careful study of this manual and become thoroughly conversant with the 
Constitution, Principles and Classics, for frequent allusion thereto will be 
made in the authorized Instructions and Degrees of the Order. 



Frontispiece ...... Page 6 

Preface ...... 

Who may become members of the S.\R.'.I.\A.\ 
Foreword ...... 

Ancient Landmarks ..... 

Constitution of the S.\R.\I.\A.\ 
By-Laws of Metropolitan College, S.\R.\I.\A.\ 
Principles and Practice for Rosicrucians 
"Rosicrucian Orders" ..... 

Rosicrucian Classics, — The Fama Fraternitatis . 

Confession of the Rosicrucian Fraternity 

Chymical Marriage of Christian Rosencreutz . 83 



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This question is so frequently asked that it is expedient to nut its com- 
prehensive answer into print, for the personal guidance of members; for 
those who are occupied with prospective applicants, and for the information 
of all others into whose hands it shall legitimately come. 

Any man from the age of twenty-one, and any woman from the age of 
sixteen is eligible to membership when the Congregation of Examiners is 
fully satisfied as to the applicant's moral character, mental fitness, intel- 
lectual caliber, and spiritual desires. 

EXCEPTIONS. 

The Fraternity does not permit, seek or knowingly encourage appli- 
cations for membership by professional mediums, business psychics, sooth- 
sayers, fortune-tellers and fraudulent astrologers. 

The Fraternity places a high valuation upon properly developed psychi- 
cal and spiritual powers, and honest astrological science and skill. All other 
requirements being satisfied, the Fraternity gladly welcomes honest psychics 
and astrologers in private life to its membership; enjoining them, however, 
most emphatically against the use or mention of the Fraternity's name or 
their personal membership as a possible means of securing patronage, or 
claiming any endorsement by the Order. 

The Fraternity reserves the right and privilege of endorsing within the 
confines of its own membership, the psychical powers or astrological skill of 
such of its members as it deems fit to be regarded as helpers of humanity, 
but it does not permit the use of its membership privileges for advertising 
purposes under any condition whatsoever. 

Fraters and Sorores are especially cautioned against encouraging, seek- 
ing or advising the application for membership by any one, who, after care- 
ful consideration, they do not feel assured will become spiritually, psychi- 
cally, intellectually, and temperamentally an harmonious member of the 
Society's fabric. 

Members are especially cautioned not to seek the application of irre- 
sponsible persons. Without singling out any cult in particular, it has been 
noted that those who are most ardent in professing so-called "liberal 
thought" and extreme radical views manifest a tendency to disregard 
obligations solemnly assumed when subsequent events render it desirable 
for them to discontinue their affiliation with a given society. The S.-.R.*. 
I. '.A.*, does not desire this class of members. It is open to those who ap- 
proach the matter seriously, and will assume the necessary obligations 
honestly and sincerely, and who will show due respect for the same when 
once assumed. 

Never urge a person to apply for membership solely on account of 
personal friendship; never seek to convert a person to the principles of the 
Order merely to secure his possible affiliation with us. 



14 WHO MAY BECOME MEMBERS 

Only those who by training, education, and mental and spiritual aspira- 
tions are receptive to the FIVE AFFIRMATIONS, are qualified to become 
desirable members of the Fraternity. 

Let it be understood above all else, that the Fraternity does not accept 
members for the purpose of developing mediums. Independent development 
and unfoldment forms an important part of our Work and Art, but no person 
can "join and start developing." Only after mastering the "Rosicrucian 
Fundamentals," passing the Zelator Degree as an Initiate Member of the 
First Grade, and showing proficiency in the Hermetic Teachings, is a mem- 
ber eligible to enrolment in the Alchemical Section for personal unfoldment 
and no exceptions will be made to this rule except by H,*,C,*, Dispensation. 

NOT A FORUM FOR DEBATE. 

Let it be positively understood by each applicant and each member 
that Collegiate Convocations are not open forums for general discussion, 
airing of personal views or exploitation of personal theories on political, 
sociological or economic subjects, however deep and sincere the convictions 
underlying such theories may be. 

All argument, controversy, and debate are strictly forbidden and ta- 
booed in the Adytum. 

No single practice, rule, custom, ritual, or landmark can be changed 
or abrogated to suit the whims or personal feelings of any individual 
member. 

The Landmarks of the Order forbid the Fraternity to question a frater 
or soror regarding personal religious beliefs, nor does it take any cognizance 
of such whatever. 

In view of the above, and that there may be no misunderstanding, let 
it be known that this Fraternity is not in affiliation or sympathy with any 
sort of antagonistic religious propaganda. It is neither anti-Catholic, anti- 
Protestant, or anti-Semitic. It regards all such propaganda as effective 
barriers to the unity that should be obvious among truly religious people 
and such religious antagonism will in the larger percentage of cases be 
found to be the result of ignorance regarding the religion opposed, personal 
prejudice, fanaticism or bigotry. Such characteristics are not desirable attri- 
butes of those who seek to follow the teachings by the Master of. the New 
Dispensation which were in complete accord with those of the prophet 
Malachi of the Old Dispensation in the memorable lines, "Have we not all 
one Father? Hath not one God created us? Why do we deal treacherously 
every man against his brother? (Mai. ii, 10.) The Rosicrucian Brother- 
hood has no place for religious fanaticism or religious fanatics. The Brother- 
hood distinctly utilizes and teaches the Principle and the Practice of the 
GOOD (GOD) that is in all religions. 

In view of the number of applicants for admission to this Fraternity 
who already hold or have held membership in other organizations, we want 
to make as clear and unmistakable as possible the following condition o# 
acceptance in the S. ■• .R. ■ J. • . A. •• . Membership in this Fraternity is con- 
tingent upon a whole-hearted, sincere desire to obtain the Rosicrucian 
Teaching and a mental attitude unbiased and unprejudiced by any previous 
or existent system of instruction elsewhere. The Societas Rosicruciana In 
America does not accept or regard as criteria any of the systems promul- 
gated by any occult school, "Great School," present Theosophical cults or 
Spiritualism. THIS STATEMENT IS NOT MADE IN ANY SPIRIT OF AN^ 
TAGONISM OR CRITICISM, but simply because many students are in- 
hibited in their advancement by a spirit of comparison of apparently closely 
correlated systems of teaching, accepting some points, rejecting others. 



OF THE S.'.R. J.-. A... 15 



until it is hopeless for them to expect to make adequate progress. One can- 
not reach a distant city travelling two distinct and separate routes at the 
same time. One MUST reject the one and follow the other. 

Those who enter the Fraternity and then accept the Teachings only in 
so far as they accord with those of some previous teacher or school had 
better remain with the system or teacher of their first choice. Critical com- 
parison does not make for progress and does make for inharmony. 

IT IS ASSUMED AND MUST BE UNDERSTOOD that ALL who enter 
the Rosicrucian Brotherhood do so FOR ONE PURPOSE ONLY — to study 
and receive the Rosicrucian Philosophy. Advancement to the higher degrees 
is contingent upon the individual member's acceptance of the truths incul- 
cated and willingness to take active part in the furtherance of the Great 
Work. 

REGULAR ATTENDANCE REQUIRED. 

Members are also reminded that mere payment of dues in the Fra- 
ternity DOES NOT CONSTITUTE MEMBERSHIP IN GOOD STANDING. 
Only those who by reasonably regular attendance upon the Stated Convo- 
cations manifest an active interest and intimate participation in the wort 
will be regarded as placing a valuation upon their privilege of membership 
and be considered in good standing. 

A person possessed of some particular hobby can always find the time 
to indulge that hobby, whether it be dancing, the theatre, etc. Those who 
are genuinely interested in the study and practice of the Rosicrucian Phil- 
osophy, will have no difficulty in setting apart certain nights for attendance 
at Collegiate Convocations. Those who purpose to come only when it suits 
their convenience, or when they have nothing else to do, are advised to stay 
out of the Order. Its membership is limited and the Fraternity has no 
use for drones or social butterflies. 

SICKNESS, OCCASIONAL URGENT BUSINESS ENGAGEMENTS, AND 
UNAVOIDABLY PROTRACTED ABSENCE FROM THE CITY are the only 
acceptable excuses for non-^attendance. Habitual or chronic non-attendance 
renders such a member liable to temporary unafflliation or dismissal from 
the Order without special notification. 

The Fraternity receives all Neophytes in the kindest and broadest spirit 
of true brotherhood and fraternalism, and expects that each Neophyte will 
enter the ranks ready to extend such cordial sentiments to the Fraternity 
and each individual member in fullest measure, and take possible precau- 
tion against introducing inharmony in any form whatsoever. 

All members are hereby requested to make it an invariable rule to see 
that each applicant is thoroughly informed as to these cardinal principles 
and requirements for admission as Neophytes. By observing this rule many 
lamentable mistakes may be avoided in the future. 



16 FOREWORD 



i^HE Ancient Landmarks of the Fraternity given 
T^mf herewith, are those arranged by Fr. Johann 
Valentine Andreas from earlier relics, to which were 
appended a few new constructions. They were adopted 
and ratified by the Fraternity at Hamburg in 1614. 

It is obvious that many of them are impossible of 
literal observance at the present day. Several of the 
Landmarks show unmistakably their adoption to have 
been caused by contemporaneous conditions which no 
longer exist, while the archaic construction of nearly all 
attests the antiquity with which they are surrounded. 

It is to be understood, however, that so far as is 
practicable and possible, the Societas Rosicruciana In 
America is obligated to observe and maintain the intent, 
spirit, and purpose which inspired the original promul- 
gation of these articles. 

The Constitution of the Societas Rosicruciana In 
America and the By-Laws of Metropolitan College, 
S.\R.\I.\A.\, are given in accordance with the Revision 
adopted and authorized by the High Council and the 
College conjointly in 1919 and ordered done into print 
for the information of the Fraters. 



^ Khei X° 



Of t*JC 

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Colttcu Croissu 

90 a****** tit? tfjc ffv attvuttp ft* t*e ¥* *v 1614- 

JDeuf. iP-i4 "Thou shalt not remove thy neighbor's landmark -which they 

old time have set in thine inheritance, which thou shalt inherit in 
the land that the Lord thy God giveth thee to possess it." 

Deut. 27-17 "Cursed be he that removeth his neighbor's landmark. And all 
the people shall say, Amen." 

Job. 24-1 "Why, seeing times are not hidden from the Almighty, do they 

that know Him not see His days ?" 

2 "Some remove the Landmarks ; they violently take away Hocks 

and feed thereof." 

Prov. 22-28 "Remove not the ancient landmark, -which thy fathers have set." 

23-10 "Remove not the old landmarks, and enter not into the fields of the 
fatherless." 

Isa. 19-19 "In that day shall there be an altar to the Lord in the midst of the 

land of Egypt, and a pillar at the border thereof to the Lord." 

20 "And it shall be fcr a sign and for a -witness unto the Lord of 

Hosts in the land of Egypt ; for they shall cry unto the Lord be- 
cause of the oppressors, and he shall send them a saviour and a 
great one, and he shall deliver them." 

1 The Brotherhood shall not consist of more than 63 members. 

2 The initiation of Catholics shall be allowed, and one member is pro- 
hibited to question another about his belief. 

3 The ten years' office of the Rosicrucian Imperator shall be abolished 
and he shall be elected for life. 

4 The Imperator shall keep the address of every member on his list, 
to enable them to help each other in case of necessity. A list of all 
names and birthplaces shall likewise be kept. The eldest brother shall 
always be Imperator. Two houses shall be erected at Nurenberg and 
Ancona for the periodical conventions. 

5 If two or three brethren meet together, they shall not be empowered 
to elect a new member without the permission of the Imperator. Any 
such election shall be void. 

6 The young apprentice or brother shall be obedient unto death to 
his master. 

7 The brothers shall not eat together except on Sundays, but if they 
work together, they shall be allowed to live, eat, and drink in common. 

8 It is prohibited for a father to elect his son or brother, unless he 
shall have proved him well. It is better to elect a stranger so as to 
prevent the Art becoming hereditary. 

Although two or three of the brethren may be gathered together, 

they shall not permit anyone, whomsoever it may be, to make his pro- 



18 THE ANCIENT LANDMARKS 

f ess ion to the Order unless he shall have previously taken part in the 
Practice, and has had full experience of all its workings, and has, 
moreover, an earnest desire to acquire the Art. 

10 When one of the brethren intends to make an heir, such an one 
shall confess in one of the churches built at our expense, and after- 
wards shall remain about two years as an apprentice. During this 
probation he shall be made known to the Congregation, and the Im- 
perator shall be informed of his name, country, profession, and origin, 
to enable him to despatch two or three members at the proper time 
with his seal to make the apprentice a brother. 

11 When the brethren meet, they shall salute each other in the follow- 
ing manner: — The first shall say, Ave Frater! The second shall 
answer, Roseae et Aureae. Whereupon the first shall conclude with 
Crucis. After they have thus discovered their position, they shall say, 
one to another, "Benedictus, Dominus Dens noster qui dedit nobis 
signum," and shall also uncover their seals, because if the name be 
falsified, the seal cannot. 

12 It is commanded that every brother shall set to work after he has 
been accepted in our large houses, and has been endowed with the 
Stone (he receives always a sufficient portion to ensure his life for the 
space of sixty years). Before beginning he shall recommend himself 
to God, pledging himself not to use his secret Art to offend Him, to 
destroy or corrupt the empire, to become a tyrant through ambition or 
other causes, but always to appear ignorant, invariably asserting that 
the existence of such secret arts is only proclaimed by charlatans. 

13 It is prohibited to make extracts from the secret writings, or to 
have them printed, without permission from the Congregation; also to 
sign them with the names or characters of any brother. Likewise, it 
is prohibited to print anything against the Art. 

14 The brethren shall only be allowed to discourse of the Secret Art 
in a well closed room. 

15 It is permitted for one brother to bestow the Stone upon another 
brother freely, for it shall not be said that this gift of God can be 
bought with a price. 

16 It is not permissible to kneel before anyone, under any circumstances, 
unless that person be a member of the Order. 

17 The brethren shall neither talk much nor marry. Yet it shall be 
lawful for a member to take a wife if he very much desire it, but he 
shall live with her in a philosophical mind. He shall not allow his 
wife to practice overmuch with the younger brethren. With the older 
members she shall be permitted to practice, and he shall value the 
honour of his children as his own. 

18 The brethren shall refrain from stirring up discord and hatred 
among men. They shall not discourse of the soul, whether in human 
beings, animals, or plants, nor of any other subject which, however 
natural to themselves, may appear miraculous to the common under- 
standing. Such discourse can easily lead to their discovery, (as oc- 
curred at Rome in the year 1620). But if the brethren be alone they 
may speak of these secret things. 



It is forbidden to give any portion of the Stone to a woman In 
labour, as she would be brought to bed prematurely. 



19 

20 The Stone shall not be used at the chase. 



THE ANCIENT LANDMARKS 19 

21 No person having the Stone in his possession shall ask a favor of 
any one. 

22 It is not allowable to manufacture pearls or precious stones larger 
than the natural size. 

23 It is forbidden (under penalty of punishment in one of our large 
houses) that anyone shall make public the sacred and secret matter, 
or any manipulation, coagulation, or solution thereof. 

24 Because it may happen that several brethren are present together 
in the same town, it is advised, but not commanded, that on Whitsun- 
day any brother shall go to that end of the town which is situated 
towards sunrise and shall hang up a green cross if he be a Rosicrucian, 
and a red one if he be a brother of the Golden Cross. Afterwards, 
such a brother shall tarry in the vicinity till sunset, to see if another 
brother shall come and hang up his cross also, when they shall salute 
after the usual manner, make themselves mutually acquainted and sub- 
sequently inform the Imperator of their meeting. 

25 The Imperator shall every ten years change his abode, name, and 
surname. Should he think it needful, he may do so at shorter periods, 
the brethren to be informed with all possible secrecy. 

26 It is commanded that each brother, after his initiation into the 
Order, shall change his name and surname and alter his years with 
the Stone. Likewise, should he travel from one country to another, he 
shall change his name to prevent recognition. 

27 No brother shall remain longer than ten years out of his own 
country, and whenever he departs into another he shall give notice of 
his destination, and of the name he has adopted. 

28 No brother shall begin to work until he has been one year in the 
town where he is residing, and has made the acquaintance of its in- 
habitants. He shall have no acquaintance with the "professores 
ignorantes." 

29 No brother shall dare to reveal his treasures, either of gold or of 
silver, to any person whomsoever; he shall be particularly careful with 
members of religious societies, two of our brethren having been lost, 
(anno 1641,) thereby. No member of any such society shall be ac- 
cepted upon any pretence whatever. 

30 While working, the brethren shall select persons of years as serv- 
ants in preference to the young. 

31 When the brethren wish to renew themselves, they must, in the 
first place, travel through another kingdom, and after their renovation 
is accomplished, must remain absent from their former abode. 

32 When brethren dine together, the host, in accordance with the con- 
ditions already laid down, shall endeavor to instruct his guests as 
much as possible. 

33 The brethren shall assemble in our great houses as frequently as 
possible, and shall communicate one to another the name and abode 
of the Imperator. 

34 The brethren in their travels shall have no connection or conversa- 
tion with women, but shall choose one or two friends, generally not of 
the Order. 

35 When the brethren intend to leave any place, they shall divulge 
their destination to no one, neither shall they sell anything which they 
cannot carry away, but shall direct their landlord to divide it among 
the poor, if they do not return in six weeks. 



20 THE ANCIENT LANDMARKS 

36 A brother who is travelling shall carry nothing in oil, but only in 
the form of powder in the first projection, which shall be enclosed in a 
metallic box having a metal stopper. 

37 No brother should carry any written description of the Art about 
him, but should he do so, it must be written in an enigmatical manner. 

38 Brethren who travel, or take any active part in the world, shall not 
eat if invited by any man to his table unless their host has first tasted 
the food. If this be not possible, they shall take in the morning, be- 
fore leaving home, one grain of our medicine in the sixth projection, 
after which they can eat without fear, but both in eating and drinking 
they shall be moderate. 

39 No brother shall give the Stone in the sixth projection to strangers, 
but only to sick brethren. 

40 If a brother who is at work with anyone, be questioned as to his 
position, he shall say that he is a novice and very ignorant. 

4J Should a brother desire to work, he shall only employ an apprentice 

in default of securing the help of a brother, and shall be careful that 
such an apprentice is not present at all his operations. 

42 No married man shall be eligible for initiation as a brother, and in 
case any brother seeks to appoint an heir, he shall choose some one 
unencumbered by many friends. If he have friends he must take a 
special oath to communicate the secrets to none, under penalty of 
punishment by the Imperator. 

43 The brethren may take as an apprentice anyone they have chosen 
for their heir, provided he be ten years oid. Let the person make pro- 
fession. When the permission of the Imperator is obtained, whereby 
anybody is really accepted as a member, he can be constituted heir. 

44 It is commanded that any brother who by any accident has been 
discovered by any prince, shall sooner die than initiate him into the 
secret; and all the other brethren, including the Imperator, shall be 
obliged to venture their lives for his liberation. If, by misfortune, the 
prince remain obstinate, and the brother dies to preserve the secret, he 
shall be declared a martyr, a relative shall be received in his place, 
and a monument with secret inscriptions shall be erected in his honour. 

45 It is commanded that a new brother can only be received into the 
Order in one of the churches built at our expense, and in the presence 
of six brethren. It is necessary to instruct him for three months, and 
to provide him with all things needful. Afterwards he must receive 
the sign of Peace, a palm branch, and three kisses, with the words — 
"Dear brother, we command you to be silent." After this, he must 
kneel before the Imperator in a special dress, with an assistant on 
either side, the one being his magister, and the other a brother. He 
shall then say — "I, N. N., swear by the eternal and living God, not to 
make known the secret which has been communicated to me (here he 
uplifts two fingers) to any human being, but to preserve it in con- 
cealment under the natural seal all the days of my life; likewise to 
keep secret all things connected therewith as far as they may be made 
known to me; likewise to discover nothing concerning the position of 
our brotherhood, neither the name, surname, or abode of our Imper- 
ator, nor to shew the Stone to anyone; all which I promise to preserve 
eternally in silence, by peril of my life, as God and His Word may 
help me." 

Afterwards his magister cuts seven tufts of hair from his head and 
seals them up in seven papers, writing on each the name and surname 



THE ANCIENT LANDMARKS 21 

of the new brother, and giving them to the Imperator to keep. The 
next day the brethren proceed to the residence of the new brother, 
and eat therein without speaking or saluting one another. When they 
go away, however, they must say, "Frater Aureae (vel Roseae) Crucis, 
Deus sit tecum cum perpetuo silentio Deo promisso et nostrae sanctae 
congregationi." This is done three days in succession. 

46 When these three days are passed, they shall give some gifts to the 
poor, according to their intention and discretion. 

47 It is forbidden to tarry in our houses longer than two months 
together. 

48 After a certain time the brethren shall be on a more familiar footing 
with the new brother, and shall instruct him as much as possible. 

49 No brother need perform more than three projections while he stays 
at our large house, because there are certain operations that belong 
to the magisters. 

50 The brethren shall be called, in their conversation with each other, 
by the name they received at their reception. 

51 In presence of strangers they shall be called by their ordinary names. 

52 The new brother shall invariably receive the name of the brother 
then last deceased; and all the brethren shall be obedient to these rules 
when they have been accepted by the Order, and have taken the oath 
of fidelity in the name of the Lord Jesus Christ. 

53 In our smaller houses the magister shall not seek to exalt himself 
above the brethren. 

54 In travelling from one country to another no brother shall carry 
any other means of defence than our Stone, in the sixth projection. 
He shall offer his own life before that of another, nor shall he take 
any life wantonly. 

55 None of the brethren shall be constrained to dress outwardly, other 
than according to the habit of the country. In our great houses each 
shall be properly gowned and hooded according to custom ordained by 
the magisters, with bare feet and arms. 

56 Every year, upon the day C the brethren shall meet together at 
the House of the Sancti Spiritus, or write the cause of such necessary 
absence. 

57 Every brother shall look about him for a worthy person who, after 
his decease, might succeed him. 

58 The word and letters R. C. shall be the seal, mark and character of 
the Order and brethren. 

59 The Fraternity shall remain secret for one hundred years. 

60 It is beyond the power of any brother to make changes or innova- 
tions in the essentials of our Rituals, Art or Operations. 

61 No brother shall wear any outward sign, symbol, token, or badge of 
membership in the Order. 



Sty* &0U&Ututi&t* 

aw* ftttoto* ** t#e 

According to the Revision of 1919, and effective January 1st, 1920. 



Name and 
Object 



Provides for 

Ecclesiastic, 

Scientific 

and Philosophic 

Bodies 



Jurisdiction 



Clandestine 
Bodies 



ARTICLE I. 
The High Council. 

Section 1. The name of this body is "The High Council 
of the Most Holy Order of the Ruby Rose and the Golden 
Cross." 

Its Object is to Correlate Religion, Science and Philos- 
ophy; Promote the Study and Teaching of Moral Philosophy 
and Ethical Principles, and the Exploration of the Arch- 
aeological, Historical and Traditional subjects of Rosi- 
crucianism, Freemasonry, Druidism and other arcane or- 
ganizations. Its Practice is the Exposition and Promulga- 
tion of the Rosicrucian Art to Duly Qualified Initiates in the 
United States of America, and elsewhere, in full conformity 
with the Ancient Landmarks of the Rosicrucian Fraternity. 

This High Council is Incorporated under three different 
classifications ; 

As a Church — for the proper Ministration of the Sacra- 
ments and Doctrinal Exposition of the Religious 
Phase of Rosicrucian Teachings. 

As an Academic Institution for the Promotion of Sci- 
entific Research, and 

As a Fraternity for the practical Exposition of the 
Philosophy of the Origin, Evolution, Destiny and 
Brotherhood of Man. 

In its Incorporation under these three classifications it 
becomes the 

SACRED COLLEGE, of the Ecclesiae Rosicrucianae 
Catholicae, (Rosicrucian Catholic Church; Incor- 
porated). 

FACULTY, of the College of Scientific Research, In- 
corporated. 

HIGH COUNCIL of the Societas Rosicruciana in 
America (Society of Rosicrucians, Incorporated.) 

Section 2. This High Council holds jurisdiction as the 
Sovereign Source of, the Rosicrucian Art, throughout the 
United States of America and its possessions, and in such 
other countries as are not occupied by any legitimate Rosi- 
crucian Body actually engaged in the practice of the Rosi- 
crucian Art. 

No organization claiming to be Rosicrucian shall be con- 
sidered regular which does not operate under Charter or 
Dispensation from this. High Council or from some Grand 



THE CONSTITUTION 



23 



Of Whom 
Composed 



Consistories 



Interim 
Powers 



8th and 9th 
Degrees 



Body of competent jurisdiction in affiliation with this High 
Council- Such bodies are held by this High Council to be 
clandestine and no member of the Societas Rosicruciana In 
America may hold Rosicrucian intercourse with any sucH 
body or the members thereof. 

Section 3. This High Council is composed of holders of 
Ninth Degree certificates, which shall be awarded under the 
conditions specified in Section 6 of this Constitution; but 
no one may be a member of this High Council who is not 
at the same time a member in good standing of a Subordi- 
nate College of the Societas Rosicruciana In America, and 
a Master Mason in good standing in a regularly constituted 
Lodge of Free and Accepted Masons hailing from a juris- 
fiiction which is in affiliation with the Grand Lodge of Free 
and Accepted Masons of the State of New York, and loss 
of such good standing in College or Lodge automatically 
forfeits membership in this High Council. 

Section 4. Stated Consistories of this High Council shall 
be held as follows: Annually, on a date nearest approach- 
ing the Autumnal Equinox, for the conferring of the Eighth 
Degree; annually, on a date nearest approaching the Vernal 
Equinox, for the conferring of the Ninth Degree; annually, 
on the third Friday in December, for the purpose of receiv- 
ing reports of officers concerning the progress of the Order; 
and at such other times for the transaction of business as 
the Magi may direct. 

Section 5. During the interim between Consistories, 
full power to transact all business of this High Council is 
vested in the Magi, acting in concert with the Secretary- 
General and Treasurer-General. 

Section 6. (a) The Eighth and Ninth Degrees are in- 
structive, propagandive, and executive in their functions. 
The Eighth Degree confers the rank of Provincial Magus, 
and the Ninth Degree that of Lay Priesthood, upon recipi- 
ents. 

(b) By unanimous vote of the High Council, any f rater 
may be designated to receive the Eighth Degree who is a 
member in good standing of his Subordinate College and 
who can satisfy the High Council, by oral and written ex- 
aminations under conditions to be prescribed from time to 
time by the Magi, that he has advanced along the pathway 
of interior illumination and intellectual progress, and that 
he is able and willing to work for the good of the Order 
under instruction from the High Council. 

(c) An Eighth Degree member, on making application 
and receiving the unanimous vote of the High Council, may 
qualify for the Ninth Degree by passing such oral and writ- 
ten examinations as may be prescribed by the Magi; by 
demonstrating psychic power in one or more phases; and 
by subscribing to the following declaration at the time ap- 
plication for the degree is made: 

"I do solemnly declare upon my honor as a Rosicrucian 
that if elevated to the rank of Lay Priesthood through the 
conferring upon me of the Ninth Degree of the Ancient Rite, 
I will from thenceforth devote the remainder of my life, 
insofar as I may do so without detriment to my daily bread, 
to teaching and spreading the work of the Order, whenever 



24 



THE CONSTITUTION 



Privileges of 8th 
and 9th Degree 
Members 



Officers 



Masonic 
Requirements 



How 
Chosen 



possible; that I will place this work above all other obliga- 
tions, serious illness or urgent business alone excepted; 
and that I will endeavor so to comport myself in the office 
of Lay Priesthood as to reflect credit upon myself and honor 
upon this Ancient Fraternity. In the Name of the S.vS.*.. 
Amen." 

(d) It is herein specifically stated that the duties, 
privileges and prerogatives of Eighth and Ninth Degree 
Members shall be as follows: 

EIGHTH AND NINTH DEGREE MEMBERS may act as 
Deputies of this High Council, conduct the organization of 
Subordinate Colleges and the Institution thereof under 
Warrant from this High Council, preside over the Election 
and Installation of Officers of Subordinate Colleges, exercise 
any of the functions of the same upon request, and receive 
the honors due them as Representatives from this High 
Council when visiting Subordinate Colleges. Ninth Degree 
members shall be eligible to election in the High Council 
when vacancies therein occur. 

NINTH DEGREE MEMBERS may assist at Ceremonial 
Consistories of this High Council and in the Rite of La> 
Ordination when requested, and exercise all the preroga- 
tives pertaining to the Office of Lay Priesthood and the 
Rank of Prince Chief Adept. 

(e) Initiation into the Eighth and Ninth Degrees does 
not and shall not confer membership in the High Council, 
S.-.R.-.I.-.A.*. Said Membership shall be by nomination 
by the Imperator, subject to confirmation by the Magi. 

Section 7. The Officers of this High Council snail be 
thirteen in number as follows: 



1 Senior Magus 

(Praemonstrator} 

2 Junior Magus 

(Cancellarius avd 
Treasurer General) 

3 Secretary-General 

4 Celebrant 

5 Primus Ancient 

(Acolyte) 

6 Chancellor 



13 Supreme Magus 

(Imperator) 

7 Secundus Ancient 

(Conductor of Novices) 

8 Tertius Ancient 

(Guardian of the Cavern 

9 Quartus Ancient 

(Herald) 

10 Quintus Ancient 

(Orator) 

11 Sextus Ancient 

(Medallist) 

12 Septimus Ancient 
(Master of Ceremonies) 



The Three Magi must be 32nd Degree Masons, and 
members in good standing of some Consistory of the 
A.-.A.-.S.-.R.'. in affiliation with that of the Mother Council 
of the Southern Jurisdiction at Washington, D. C, and must 
also be members in good standing of a Regular Chapter 
of Royal Arch Masons. 

These Officers shall correlate with the Ecclesiastical Offi- 
cers in accordance with the Canons of the Ecclesiae Rosi- 
crucianae Catholicae. They shall also correlate with the 
Officers of the Faculty of the College of Scientific Research. 

Section 8. The offices of Senior and Junior Magi, Secre- 
tary-General and Treasurer-General, are elective; that of 
Supreme Magus is filled in the manner described in Section 
18; and all other officers are appointed by the Supreme 
Magus. 



THE CONSTITUTION 



25 



Terms of 

Office 

Duties 



Imperator 



Praemon- 
strator 



Cancellarius 



Secretary- 
General 



Treasurer- 
General 



Vacancies 



Section 9. The office of Imperator is for life. The terms 
of office of all other officers shall be for one year. 

Section 10. The duties of the officers of this High Coun- 
cil and of Subordinate Bodies shall be in accordance with 
the Rituals, Rubrics and Ancient Landmarks of the Rosi- 
crucian Fraternity. 

Section 11. The Imperator is vested with all the rights, 
privileges, powers and immunities conferred on his office by 
the Landmarks. To him full allegiance must be given by 
all members of the Societas Rosicruciana In America as the 
Chief Executive of the Brotherhood in this country. 

Section 12. The Praemonstrator has full direction of 
the Propaganda of the Most Holy Order of the Ruby Rose 
and the Golden Cross, and the extension of the same 
throughout the territory under the jurisdiction of this High 
Council. He is also charged with the Esoteric Correspond- 
ence of the Order. He is vested with Plenary Powers of 
Authority to act in the absence of the Imperator, or, in the 
event of the Transition of the Imperator, until the successor 
to the same has been duly Confirmed and Proclaimed. 

Section 13. The Cancellarius is the Custodian of the 
Work. It is his duty to see that proper instruction Is 
given to Subordinate Colleges in the rendition of the Rit- 
uals. He may in his discretion require any officer of a Sub- 
ordinate College to demonstrate suitable proficiency in his 
part before permitting him to perform the same; and from 
the Cancellarius' decision in matters of Ritual there is no 
appeal except to the Imperator. 

The Cancellarius is also the custodian of the records, 
archives, properties, etc., of this High Council. 

Section 14. The Secretary-General shall conduct the 
Exoteric Correspondence of the Order under the direction of 
the Imperator; record the transactions of this High Council 
and its Congregations; keep a registry of members of this 
High Council and of Subordinate Colleges, together with 
their esoteric names, mottoes and symbols; receive and 
safely file all documents of the High Council; sign and cer- 
tify all instruments issued by authority of the High Council; 
receive and keep a proper account of all moneys of the 
High Council and pay the same without delay to the 
Treasurer-General; render a complete account of the trans- 
actions of his office at the annual Consistory in December, 
and perform such other duties as may be imposed upon him 
by the High Council. 

Section 15. It shall be the duty of the Treasurer-Gen- 
eral to receive from the Secretary-General all moneys be- 
longing to the High Council, giving his receipt therefor, 
and to pay out the same upon warrants duly signed by the 
Imperator and countersigned by the Secretary-General; to 
render a just and true account of the financial condition of 
the High Council at the Annual Consistory in December and 
at other times when called upon. 

Section 16. Vacancies in the appointive offices, occurring 
through death, resignation or otherwise, may be filled at 
any time by the Imperator. Vacancies in the elective offices 
shall be filled by ballot at the Annual Meeting of the Cor- 



26 



THE CONSTITUTION 



Removal 



Imperator, 
How Chosen 



Corporate 
Body 



Officers 



porate Body, but they may be temporarily filled by appoint- 
ment from the Imperator. 

Section 17. An appointive officer may be removed at any 
time by the Imperator if in his judgment such action will 
promote the good and welfare of the Order; and from his- 
decision there is no appeal. 

Section 18. Within six months after taking office, the 
Imperator shall privately choose his successor, whose name 
he shall place in a sealed envelope and deliver the same to 
the custody of the Secretary-General. Upon the transition 
of the Imperator, such envelope shall be opened by the Sec- 
retary-General in the presence of the High Council in full 
Consistory assembled. Should the name of the frater 
chosen be unanimously approved by the High Council, he 
shall be declared elected, and installed in due form. Should 
the choice be disapproved, the High Council shall proceed by 
ballot to choose an Imperator from among their number, 
such choice requiring a three-fourths vote of those present. 
In the interim between the transition of the Imperator and 
the installation of his successor, the duties of Imperator 
shall be performed by the Praemonstrator. 

Section 19. The Societas Rosicruciana In America hav- 
ing been incorporated under the laws of the State of New 
York as the Society of Rosicrucians, the officers of the In- 
corporated Body shall consist of a President, Treasurer, 
Secretary and four directors. These seven shall constitute 
the Board of Trustees of the Corporate Body. 

Section 20. The following officers of the High Council 
are officers and directors of the Corporate Body. 






Imperator 

Praemonstrator 

Cancellarius 

Celebrant 

Secretary-General 

Primus Ancient 

Conductor of Novices 



President 

Director 

Treasurer 

Director 

Secretary 

Director 

Director 



Duties 



Annual 
Meetings 

Congrega- 
tions 



Section 21. The duties of the President, Secretary, 
Treasurer and Directors of the Corporate Body shall be 
those usually devolving upon such officers. Four shall 
constitute a quorum to do business. 

Section 22. The Annual Meeting of the Corporate Body 
shall be held on the third Friday in December of each year. 

Section 23. (a) The executive work of the Order in its 
various branches is divided for convenient operation into 
Congregations under the direction of the Imperator. These 
Congregations shall include the following: 

1 — Congregation of the Propaganda. 

2 — Congregation of Masonic Affairs. 

3 — Congregation of the Inquisition. 

4 — Congregation of Ecclesiastical Activities. 

5 — Congregation of Ritual and Ceremonial. 

6 — Congregation of Healing. 

and such other Congregations as may be found 

necessary, 



THE CONSTITUTION 



27 



College of 
Ancients 



(b) The Imperator may appoint a Prefect for each 
Congregation. The Secretary-General is ex-officio secretary 
of all Congregations. 

Section 24. The educational work of the Order is the 
province of the Faculty of the College of Scientific Research. 



ARTICLE II. 



How 
Chartered 



Collegiate 
Officers 



How 
Chosen 



Convocations 



Subordinate Colleges. 

Section 25. A Subordinate College of the Societas Rosi- 
cruciana In America may be organized by twelve or more 
fraters, or members of the Congregation of the Outer, upon 
due petition to the High Council. Such petition shall be 
accompanied by a charter fee of twenty-five dollars. 

A Charter can be granted only upon vote of the High 
Council in Consistory assembled, and shall bear upon its 
face the Great Seal of this High Council and the signatures 
of the Imperator, Praemonstrator, Cancellarius, Secretary- 
General, Treasurer-General and Primus Ancient. 

Section 26. The officers of a Subordinate College are 
sixteen in number, as follows: 



Worshipful Adept 

Celebrant 

Suffragan 

Treasurer 

Secretary 

Conductor of Novices 

Acolyte 

Guardian of the Caverns 



Primus Ancient 
Secundus Ancient 
Tertius Ancient 
Quartus Ancient 
Organist 
First Herald 
Second Herald 
Medallist 



Section 27. The Worshipful Adept, Celebrant, Suffra- 
gan, Secretary, Treasurer (and Trustees when the same are 
deemed necessary) are elective; all others are appointed by 
the Worshipful Adept. 

Section 28. Stated convocations of a Subordinate Col- 
lege shall be held at the regular intervals provided by its 
by-laws. Special convocations may be called at any time 
by the Worshipful Adept on due and timely notice to the 
members. An Annual Memorial Convocation for the com- 
memoration of members who have passed to the Higher 
Life is mandatory for each Subordinate College. 

The reports of annual convocations of all Colleges for 
election of officers, receiving reports, etc., must be completed 
not later than December 1st of each year, and list of offi- 
cers elected shall be certified to the Secretary-General within 
two weeks thereafter. 

No business, reading ofl minutes, etc., shall be transacted 
at a Regular Convocation of any College of the Order. 
Only reports under the heading of "Sickness and Distress" 
and the necessary presentation of Applications for Member- 
ship with possible balloting thereon shall be permitted. No 
incidents not in harmony with the religious and philoso- 
phical nature of the Convocations shall be allowed. All 
business matters are to be discussed at Regular Quarterly 
Business Meetings of the College which shall be held at the 
call of the Adept during the year. 



28 



THE CONSTITUTION 



Forfeiture 



Per Capita 
Tax 



Audit 



Section 29. The Charter of a Subordinate College may- 
be forfeited and revoked at any time at the discretion of 
this High Council for failure to observe true allegiance and 
obedience to its rules, regulations, edicts, by-laws and Con- 
stitution, failure to maintain collegiate work and convoca- 
tions, or refusal to promulgate the principles of our Art 
and Operations in accordance with the Landmarks of the 
Institution or the Intent of its Founders. 

Section 30. For the support and maintenance of this 
High Council an annual tax of $1 per capita shall be levied on 
all Subordinate Colleges whose annual dues do not exceed 
$6.00; a special pro rata tax may be levied upon all Sub- 
ordinate Colleges whose annual dues exceed this amount. 

Section 31. All secretaries of Subordinate Colleges are 
required to have their books closed for audit on or before 
the thirtieth (30th) day of November in each year; and 
the tax levied by the High Council shall be computed upon 
the basis of such membership as shall be recorded at the 
time of closing the books; and each secretary shall make 
his returns to this High Council not later than the tenth 
(10th) day of December following. A certificate of satis- 
factory audit by the local auditing committee shall ac- 
company the returns in every case. 



ARTICLE III. 
Membership — Applications. 



Who May 
Ee Members 



Applications, 

How 

Presented 



Tax 



Approval of 
A pplication 



Section 32. Membership in this Order is open to men 
and women of good character who have signified their de- 
sire to enter upon a study of Nature's laws, as revealed 
thru the occult wisdom of the Fraternity, and who are not 
debarred by any provision contained in the official publica- 
tions of this High Council. 

Section 33. Applications for membership in a subordi- 
nate College must be presented at a stated convocation and 
be referred to a Congregation of Examiners for investiga- 
tion. At least two weeks must elapse after an application 
is presented, before the same can be acted upon. Each ap- 
plication shall invariably be accompanied by a photograph 
of the applicant. 

Section 34. It shall be the duty of the Secretary of each 
Subordinate College, immediately upon receiving an appli- 
cation for memberhip, to make a copy of the name, address, 
time and place of birth of the applicant and send the same 
to the Secretary-General, accompanied by a fee of fifty cents 
for each application; upon the receipt of which, the Secre- 
tary-General, if he approve the application, will forward to 
the local secretary a set of membership cards, properly filled 
out for each candidate; and no action may be taken by a 
Subordinate College on such application until it shall have 
been approved by the Secretary-General. 

Section 35. The Secretary-General is authorized to ap- 
prove all such applications as come within his sphere of 
limitations designated as follows: 



THE CONSTITUTION 



29 



Certificates 



Adeptus 
Exemptus 



1. — If the applicant's name is not already on the list of 
any Subordinate College. 

2. — If the applicant has not been previously rejected by 
a Subordinate College. 

3. — If the applicant has not been unaffiliated or dishonor- 
ably discharged from any Subordinate College. 

4. — If the applicant is not a member of a body held to 
be clandestine or irregular by this High Council. 

Should any question arise as to the moral fitness or 
other qualifications of the applicant, the Secretary-General 
shall before taking action thereon make a suitable investi- 
gation or cause the same to be done, reporting the facts 
and his decision to the High Council at its next Consistory. 

The Secretary of each Subordinate College is required to 
notify the Secretary-General of the action taken on all ap- 
plications, which must be transmitted to him for filing in 
the archives of this High Council. 

Section 36. The issuance of, membership certificates is 
the exclusive province of this High Council, and all such 
documents must issue through the office of the Secretary- 
General. 

The use of certificates is mandatory for the following 
degrees: Neophyte, 0°-0°, and Adeptus Exemptus, 7°-4°. 

Section 37. Certificates of recognition on the Seventh 
Degree, Adeptus Exemptus, shall be issued only by he Sec- 
retary-General upon receipt of a voucher, for each certifi- 
cate to be issued, from the secretary of the Subordinate 
College; such voucher to be signed by the three major offi- 
cers of the College. Each certificate issued shall be signed 
by the Imperator and the Secretary-General, and counter- 
signed by the Worshipful Adept and Secretary of the Sub- 
ordinate College, and shall bear, in the places provided 
therefor, the black seal of the Subordinate College and the 
plain seal of this High Council. 



ARTICLE IV. 
Degrees — Fees. 



Authority 
to Confer 



Fee for 
Recognition 



Section 38. Subordinate Colleges are authorized to con- 
fer the following degrees: Neophyte, 0°-0°; Zelator, 1°-10°; 
Theoricus, 2°-9°; Practicus, 3°-8°; Philosophus, 4°-7°; 
Adeptus Junior, 5°-6°; Adeptus Senior, 6°-5°; Adeptus Ex- 
emptus, 7°-4°. 

Section 39. The fee for Recognition in any College shall 
be not less than ten dollars, and out of this fee the sum of 
fifty cents must be sent to the Secretary-General under the 
provisions of Section 34. The Recognition fee may be re- 
mitted by a College in special circumstances, but these 
must be reported to the Secretary-General for his approval 
at the time application is made; and such remission shall 
not absolve the College from paying to the High Council 
the tax described in Section 34. The fee for the Eighth 
Degree shall be Ten (10) Dollars and the fee for the Ninth 
Degree shall be Ten (10) Dollars, due and payable on the 
receipt of each Degree. 



30 



THE CONSTITUTION 



Collegiate 
Garb 



(b) The Degrees of the Grades shall not be conferred 
oftener than once per annum, and always in full ceremonial 
form. This provision however does not include the Degree 
of Neophyte> 0°-0°, which is Probationary. 

Section 40. Subordinate Colleges shall make suitable 
provision for including in the Recognition fee a charge suf- 
ficient to cover the cost of a collegiate gown for the candi- 
date, to be supplied to him for his exclusive use as soon 
after his initiation as possible. 

The wearing of the collegiate garb at every convocation 
is mandatory. 



ARTICLE V. 



Discipline. 



The 
Landmarks 



Suspension 



Allegiance 



Publication 



Dispensa- 
tions 



Section 41. The discipline of this organization consists 
in the rigid observance of the Ancient Landmarks of the 
Order as they shall be from time to time recovered and ex- 
plained. The penalty for non-observance of such shall be 
determined by the rules laid down in the Book of Discipline. 

Section 42. Subordinate Colleges may make such regu- 
lations as they see fit for the suspension and restoration of 
members ; but no such provision shall infringe the power of 
this High Council to direct the name of any member to be 
stricken from the rolls without notice. 

Section 43. All meeting notices and publications of Sub- 
ordinate Colleges, other than certificates of. membership, 
shall bear the following Statement of Allegiance: 

" College acknowledges allegiance to the 

Magi and Officers of the High Council of the Societas Rosi- 
cruciana In America and Affiliated Councils, as the Sove- 
reign Source of the Rosicrucian Art in the United States of 
America. The House of the S.*.S.*. of this Obedience is at 
present situate in the City of New York." 

It is further ordered that the name "Societas Rosicruci- 
ana In America" shall in no case be written in abbreviated 
form in any Statement of Allegiance. 

Section 44. With the exception of such matter as is 
already printed, all published matter bearing the imprint 
of the Order shall bear only the secret pseudonyms of the 
f raters concerned; in no case shall the proper name of a 
£ rater be divulged, with the following exceptions; secre- 
taries of Subordinate Colleges and the Secretary-General 
are empowered to use their own names in public or in print, 
as may be necessary to carry on the business of the Order. 
It is further forbidden to divulge the extent of the mem- 
bership. 

Section 45. Dispensations for any legitimate purpose 
may be granted by the Imperator or the Magi, duly issued 
over the seal of tEIs High Council and the signature of the 
Secretary-General. 



THE CONSTITUTION 



31 



The following dispensation is specifically stated: 

"All f raters of this Order who are at the time of their 
Recognition members of a Masonic body of any Rite, or 
who may subsequently become such, are hereby permitted 
to carry and use swords in accordance with the legitimate 
usage of their respective bodies." 

Collegiate Section 46. Local by-laws in conformity with the spirit 

By-Laws of the Order and its Ancient Landmarks may be adopted 

by any College, subject to ratification by this High Council. 

Exponents' Section 47. No frater shall presume to act as an official 

Certificates or recognized teacher, instructor or exponent of the Rosi- 

crucian Philosophy, Art or Operations, History or Tradi- 
tions, unless duly authorized thereto by this High Council. 
Such authorization shall be given only after strict examina- 
tion of the frater desiring so to act, and shall be confirmed 
by the issuance of an Exponent's Certificate, 



ARTICLE VI. 

Amendments Section 48. Amendments to this Constitution may be 

adopted by a two-thirds vote of the members present at a 
regular Consistory of the High Council, after due notice of 
the proposed amendments has been sent to all the members 
of the High Council at least ten days previous to the date 
of action. 



As Revised and Amended to December 31st, 1919. 



ARTICLE I. 

Name and Section 1. The name of this organization shall be 

Object "Metropolitan College, Societas Rosicruciana In America." 

Section 2. The Object of this organization shall be the 
Study and Teaching of Rosicrucian Philosophy and Science, 
and the Conferring of the Rosicrucian Degrees from Neo» 
phyte To Adeptus Exemptus, inclusive in accordance with 
the Ancient Landmarks and Rituals promulgated by au- 
thority of the High Council of the Societas Rosicruciana In 
America. 

ARTICLE II. 

Allegiance Section 1. This organization hereby acknowledges alle- 

giance to the High Council of the Societas Rosicruciana In 
America, from which body it receives its Charter; the said 
Charter being granted to this College on the express condi- 
tion that it may be revoked by the High Council at any 
time for failure to maintain the Ancient Landmarks and 
Rituals of the Order, or disobedience of the edicts, laws and 
regulations of the said High Council. 

ARTICLE III. 

Jurisdiction Section 1. The jurisdiction of this College shall be the 

city of New York (State of New York) and vicinity. 



Officers 



ARTICLE IV. 
Section 1. The elective officers of this College shall be: 



1. Worshipful Adept 

2. Celebrant 

3. Suffragan 



5. Treasurer 
4. Secretary 

6. Three Trustees 



Section 2. It shall be the duty of the Worshipful Adept 
at the time of his installation to appoint a Conductor of 
Novices, Acolyte, Primus, Secundus, Tertius and Quartus 
Ancients, First and Second Heralds, Organist, Medallist and 
Guardian o£ the Caverns, whose duties shall correspond 
with their respective stations. 

Section 3. The duties of all officers of this College shall 
be in accordance with the Rituals, Rubrics and Ancient 
Landmarks of the Rosicrucian Fraternity. 

Section 4. There shall be three trustees elected by bal- 
lot to hold office for one, two and three years. At the ex- 
piration of the first year and each succeeding year there- 
after, one trustee shall be elected for a term of three years. 



THE BY-LAWS 



33 



Meetings 



Membership 
and Fees 



Discipline 



Section 5. The Worshipful Adept, Celebrant and Suffra- 
gan shall constitute a Finance Committee with power to 
pass upon all bills, examine the books and accounts of the 
secretary and treasurer and report upon the same at the 
Annual Convocation andj at such times as the College 
may direct. 

ARTICLE V. 

Section 1. Stated convocations shall be held on the 
second and fourth Fridays of each month. Special convoca- 
tions may be called at any time by the Worshipful Adept. 
Regular Quarterly Business Meetings shall be held in 
February, May, September and November. 

Section 2. The Annual Meeting of this College for the 
election of officers and the transaction of such other busi- 
ness as may be hereafter prescribed, shall be held on the 
second convocation in November. Installation of offlcer3 
shall take place at the second convocation in December. 

ARTICLE VI. 

Section 1. Membership in this College shall be open to 
men and women of good character who have manifested a 
desire to advance in esoteric knowledge. 

Section 2. Applications for recognition shall be pre- 
sented at a regular convocation and referred to a committee 
of three for investigation, which committee shall report at 
the next succeeding convocation unless further time be 
given. 

Section 3. Each application shall be accompanied by a 
fee of ten dollars, which shall be applied as part payment 
for recognition if the candidate is accepted, but returned 
in case of rejection. Each application must also be accom- 
panied by a photograph of the applicant. 

Section 4. The fee for recognition shall be twenty-five 
dollars, payment of which must be completed at the time of 
recognition. This fee is to include the cost of a collegiate 
gown to be furnished to the candidate without further 
charge. 

Section 5. Any candidate failing to appear for recogni- 
tion within sixty days after being notified to do so shall for- 
feit the proposition fee and the election be declared void, 
unless a satisfactory reason for absence be given and the 
time extended by a majority vote of the College. 

Section 6. The dues shall be ten dollars per annum, 
payable semi-annually or quarterly in advance. 

ARTICLE VII. 

Section 1. The discipline of this College shall consist in 
the rigid observance df the Ancient Landmarks of the Order 
as they shall be from time to time explained and promul- 
gated by the High Council. The penalty for non-observ- 
ance of such shall be unafflliation by this College, or in ex- 
ceptional cases, such action as shall be prescribed by the 
High Council in accordance with the Ancient Usages of the 
Order. 



34 



THE BY-LAWS 



ARTICLE VIII. 

Suspension Section 1. Any member who shall fail to maintain col- 

legiate standing by reason of protracted absence from its 
convocations, except for good cause, or by neglect or refusal 
to pay his dues for a period exceeding one year, shall upon 
a majority vote of those present at a regular convocation, be 
suspended from all privileges of membership and such ac- 
tion reported to the High Council; provided, that in all such 
cases a summons shall be sent to snich member, under the 
seal of the College, giving thirty days' time for the member 
to appear and show cause why this action should not be 
taken. 

Section 2. Nothing in the foregoing section shall be 
held to infringe the power of this College to drop the name 
of any member from the roll, without notice, when ordered 
to do so by the High Council. 

Section 3. Any member who has been dropped from 
the roll for failure to maintain collegiate standing or for 
any other reason, may make application for reinstatement 
upon removing or healing the cause of his disability and 
such applicant for reinstatement, after being referred to the 
usual investigating committee, shall be balloted upon in the 
same way as a candidate seeking recognition; provided, 
however, that in the case of an unaffiliated member dropped 
under the provisions of Section 2, his application shall not 
be acted on until it has first received the approval of the 
Secretary-General. 

ARTICLE IX. 

Amendments Amendments to these By-Laws may be adopted by! a two- 

thirds vote of the members present at any convocation, after 
due notice of such proposed amendments has been sent to 
all members of the College at least one week prior to the 
convocation at which snich action is to be taken. 







To which are added the Rules, Duties, Secret Signs, Symbols, Jewels 

and the Signs Referring to the Divine Child; reprinted from 

"in the Pronaos of the Temple," by Dr. Franz Hartmann. 




HE Congregation of the Outer in the Most Holy Order of the Ruby 
Rose and the Golden Cross is composed of those registered affil- 
iates, who, having subscribed their intention and desire to become 
regularly initiated and recognized fraters and sorores of a just 
and duly constituted College of the Order, are debarred from 
immediate acceptance therein by virtue of being resident in a 
town or city wherein no such College is, at the time, operative. 

To those desirous of entering the Order, and found worthy of the same, the 
Fraternity opens the Congregation of the Outer, membership in which implies 
actual, progressive work towards ultimate acceptance into a regularly con- 
stituted College. 

Where two or more persons are enrolled in the Congregation of the Outer 
in the same locality, such persons will be put in fraternal communication with 
each other, that by unity and co-operation the work may be progressed more 
rapidly in that section. 

All persons enrolled and accepted into the Congregation of the Outer are 
expected, as a sine qua non of retaining membership in the same, to first make 
themselves as thoroly acquainted with the purpose, principles, and work of the 
Order as possible, and second, to use their utmost endeavors to promulgate 
those principles among a carefully selected list of prospective members, until 
the requisite number — twelve — has been attained; whereupon proper instruc- 
tions for the organization and institution of a regular College in that section will 
be sent from the High Council. 

Members of the Congregation of the Outer will find herein a set of definite 
principles and practices which they are to master fully and apply personally, 
as a preparation for the more exclusively occult work which is given out only 
in a College working in full ceremonial form under a Charter from the High 
Council, in conformity with the Ancient Landmarks of the Fraternity. 

Members of the Congregation of the Outer are known as Postulants. Mem- 
bers of a regular College are known as Fraters or Sorores, as the case may be. 

Upon reading over the following pages, the Postulant who may be seeking 
the weird or spectacular will undoubtedly be greatly disappointed. Curiosity 
will be far from satisfied. The Rosicrucian Brotherhood does not offer spec- 
tacular or weird ceremonies, neither is it a spiritualistic organization, main- 
taining seances, or encouraging or fostering so-called "fortune telling" in any 
degree. 



PRINCIPLES AND PRACTICE 



The "Occult" means simply the "hidden," and the Postulant in the Congre- 
gation of the Outer is regarded as one who is desirous of learning the innermost 
secrets of Nature. 

As a pre-requisite to such knowledge, however, the Postulant must first of 
all begin the study of himself, for the extent of all knowledge he may gain will 
he measured absolutely by the knowledge he gains of his own self— and itf 
attributes. 

Consonant with this personal knowledge is the ability to exercise self- 
control, which ability is only to be gained by systematic adherence to definite 
principles based, not upon the fads and fancies of the day, but upon well 
demonstrated and attested rules which have been formulated solely thru actual 
practice by the initiates of many ages, and amply supported by the advancing 
science of the day. 

The attainment of such self-control is positively the first step in the path- 
way of occult science — a science which embraces the whole range of human 
attainment and human knowledge; a science which leads us undeviatingly to 
the most exalted understanding of Infinity — of Divinity. 

Mere reading of the following pages will not sufiice. They are to be made 
a part of your intellectual working equipment, a groundwork for future develop- 
ment. Every separate principle is to be mentally and physically correlated 
with every other principle. Each principle affords an excellent subject for 
concentration and meditation. Each principle offers a distinct subject for 
accurate study. 

For instance, under the heading of Dietetics the Postulant who desires to 
KNOW, will secure a good text book on physiology and master the entire 
scheme of the digestive, assimilative, and excretive processes, as well as under- 
standing the table of food values. 

The Postulant who desires to get the most out of concentration will master 
the contents of a good text book on psychology, understanding thereby the 
operations of the various systems and avenues of sense perception, the functions 
of the cerebrospinal system, and the various optical and other sense illusions 
which so many credulous persons in their ignorance take for psychical or 
spiritualistic manifestations. 

The Postulant who is studying the subject of Rest will also study both the 
physiology and psychology of sleep, consciousness, and especially the subject of 
the so-called "Twilight Sleep" which modern science has just entered upon but 
which has been fully known to the initiates of past ages. 

Remember that Rosicrucianism is, above all things, occultism in its truest 
and deepest sense, but it is a form of occultism that provides no place for 
credulity, sentimentality, or seeking after the curious. It is based absolutely 
upon exact science. Perhaps it goes farther in some things than academic 
science is willing to concede, but the Society has enjoyed the pleasure for many 
ages, of witnessing the triumphs of its findings in their acceptance and con- 
firmation by the exoteric science of the day. 

Now a word as to the Order itself. 

The time honored name of the Fraternity is: "The Most Holy Order of the 
Ruby Rose and the Golden Cross." For purely legal, as well as traditional pur- 
poses, it is incorporated (under the Laws of the State of New York) in this 
country as "The Society of Rosicrucians, Inc." New York State law prohibits 
the incorporation of any society under a name given in a foreign language. The 
legal name, therefore, is the one just given, which is always coupled, however, 
with the territorial name of the Society in Latin, "Societas Rosicruciana In 
America," following the custom of the various foreign Councils. 

You can always identify a legitimate Rosicrucian body of this obedience 
in affiliation with the High Council by the use after its Collegiate name of 



PRINCIPLES AND PRACTICE 37 

the letters S.\R.*.I.\A. # ., a formula which we rigidly protect by law: Thus 
the College at new York is known as "Metropolitan College, S-.R.'.I.-.A.-.:" 
The High Council is not in fraternal affiliation with any other body in 
America claiming to be Rosicrucian, except the Temple of the Rosy Cross, 
nor does it recognize any other bodies to be such, altho it may fully and frater- 
nally recognize the value of genuine occult work accomplished by many other 
organizations. With all genuine academic and humanitarian organizations, the 
S. '.R.'.I.'.A.:. is in complete harmony and concord, the stand enunciated 
above being purely one of legal position and traditional acceptance. 

Every Postulant is required to supply himself with a copy of the standard 
text book of the Order, entitled "Rosicrucian Fundamentals," containing four- 
teen graded Instructions with questions. 

The work of the Order may be classified under two distinct heads, viz. — its 
Principles and its Practices. 

The Principles of the Order are contained in the following affirmations: 
We affirm — 

The existence of One Infinite Intelligence, Omnific, Omniscient, and 
Omnipotent in its functions; from which we emanated as unconscious 
spirit substance, and to which we return as conscious, individualized 

entities. 

We affirm — 

The Incarnation of the Spirit, in visible form or Matter, to be for 
the purpose of Experience. 

We affirm — 

That all Life is Continuous, without Beginning and without Ending; 
Evolutional, in a constantly ascending scale of Progression. 

We affirm — 

That the Mortal may attain to the Knowledge of the Spiritual, 
while yet Incarnate. 

And we affirm — 

The Truth of Re-incarnation as a factor in the Soul's Evolutionary 
Progress, necessary as many times as may be required for the Assimila- 
tion of the Requisite Experience. 

The acceptance of these cardinal principles of Rosicrucian doctrine is 
obligatory before you can be admitted as a Recognized or Initiated member 
of a regular College. 

These principles are the motifs which your future work and study in the 
Order are to verify and demonstrate. In the advanced work of the second 
grade of the Order, laboratory research is required of each member. This does 
not mean that an elaborate laboratory is to be set up by each member, but it 
does mean that theory is to be supported by facts, only to be had by experi- 
mental demonstration; and full directions as to how this may be easily accom- 
plished will be given when the appropriate time for each member to undertake 
it arrives. 

The Practices of the Order relate to the study and personal application of 
a correct knowledge of 

Concentration, Dietetics, Sexual Faculties, 

Meditation, Exercise, Healing, 

Contemplation, Rest, Cheerfulness, 

Prayer, Vitality, Fasting, 

Individual Development. 



38 PRINCIPLES AND PRACTICE 

Concerning the first three practices, we shall not enter into a detailed 
explanation here, nor is it necessary for us to give explicit details as to their 
application, for this is completely set forth in a concise, readily understood 
manner, in "The Yoga Aphorisms of Patanjali" (Interpretation by William Q. 
Judge). This little book, pocket size for constant study and reference, may 
be had by sending to the Mercury Publishing Co., P. O. Box 420, City Hall <Sta., 
New York City, from whom also all books used or recommended by the Order 
may be had. 

On the practice of Prayer, the Order takes what will seem to the orthodox 
the first radical step in a departure from traditional and current acceptance. 
The Frater who by systematic and open minded study comes face to 
face with his own soul, may experience somewhat of a shock to find that that 
soul has no knees. Likewise when he finds "God within," it will save 
much mental and spiritual energy for such an one to discard the ancient practice 
of trying to visualize an exterior Deity indefinitely evident, and sup- 
posed to pervade the cosmos, or localized by conjuring up a visualization of 
the Man on Golgotha. 

The practice of Prayer, as inculcated by the Rosicrucian teaching, requires 
first of all the knowledge of the divinity of each individual human being; that 
every man and every woman is a God incarnate, and that each human being is 
an integral unit of the substance of the Absolute. Therefore the old theological 
concept of a God omnipresent, yet endowed with body, parts and passions, finds 
no place in our reverently advanced conceptions of His nature. Seek Divinity 
within yourself, not without. 

Secondly, when engaged in the practice of Prayer, which should take place 
not once but many times daily (a momentary breathing can be made a prayer), 
all the avenues of sense perception should be closed to exterior impacts. 
Prayer is the establishment of perfect harmony or rapport between the Ego 
and its vehicles of expression. Seek not Divinity in some far off part of the 
cosmos. Imagine not that it is resident in some material heaven indefinitely 
located in the sky. .Seek Divinity within Yourself — for it is You the Thinker — 
the Reader of this brochure. You — Yourself — are more than a mass of blood, 
bone and tissue. The real You, that operates through these substances, is the Ego, 
the spark of Divinity — the Holy Guardian Angel that is directing the progress 
and evolution of the various vehicles manifesting to the outer world in this or 
any given incarnation. It has been You from an eternity past. It will be You 
for eternity to come. Progressive, evolving — but — Deathless. You can no more 
get away from Divinity than you can divide yourself, separating one portion 
definitely from the other. Practice prayer, then, as the communion between 
your Real Self and your vehicles. Close your eyes, your ears, and your mouth. 
Shut out the exterior world, momentarily, or as long as you choose. Bring the 
troubles that confront you, the necessities apparent to you, the knowledge you 
seek, all matters pertaining to your visible vehicles — to Yourself. Address the 
God Within, and as your desire and its worth is, so shall your answer be. 

The practice of proper Dietetics is one of great importance, and the position 
of the Order cannot be too accurately outlined. It may be a matter of surprise 
to many to learn that the Society is not avowedly a vegetarian organization. 
It endorses no special policy of eating or nutrition. The Rosicrucian who 
accomplishes the purpose of his membership will be able to eat what he will, 
and derive therefrom the maximum degree of benefit both in pleasure and 
nutritive value. 

The Society does not agree that eating flesh foods converts a human 
stomach into a graveyard for dead animals, or any other such pleasant doctrine. 
Flesh foods have been a natural food for ages, and have been employed by the 
incarnating egos as material for the upbuilding of the physical body. The man 
who is engaged in vigorous physical labor requires a reasonable amount of flesh 
food to repair the loss of tissue. The man engaged in purely mental or intel- 
lectual pursuits needs some but less than in the previous instance. The man 



PRINCIPLES AND PRACTICE 39 

who seeks ardently the spiritual life still requires flesh food, but in a still 
lesser degree. Nature never intended human beings to be either more or less 
than — human beings, and the degree of saintliness purchased at the price of 
abnormal processes borders either upon the verge of faddism, selfishness, or 
mental abnormality. 

The lower animals are indeed our younger brothers, but it is not necessary 
that they should breed excessively. They should be treated humanely and — 
when necessary — killed humanely, and the flesh of certain among them always 
has been, is, and will be for many cycles of evolution to come, valuable as body 
building food stuffs. The greatest men, warriors, statesmen, and philosophers 
have used flesh foods according to their needs. They have not been strict 
vegetarians. 

At the same time, the Society does recommend a preponderance of vegetable 
and Fruit Foods. Each has its own proper place in the sphere of nutrition, as 
may be easily ascertained by reference to a standard table of food values. The 
Society does recommend and inculcate the desirability of minimizing the 
amount of flesh foods according to occupation, and the use to a very great 
degree of pure fruits and fruit juices. Immediately on arising, before swallow- 
ing, the mouth should be rinsed of the poisonous fluids which have accumulated 
therein during the night. Then a glass of hot water, sterilized (or boiled if 
sterilization is not convenient) should be taken, as hot as can be borne. At 
least two quarts of water should be consumed daily, hot if possible. Hot water 
is far more of a thirst quencher than cold water, and cold water is an absolute 
poison. Excessive use of sweets and highly seasoned foods should be eschewed, 
also use of coffee and tea to any abnormal degree. Used normally, one cup, not 
over strong, of either, at a meal, they can be considered beneficial. Alcoholic* 
should not be used by one who expects to make satisfactory advances in occult 
science; not on temperance grounds, but solely because the unnaturally rapid 
internal combustion set up thereby, ensures a reaction that retards the desired 
progress, and unnatural stimuli are foreign to the purposes of Nature. Further- 
more, one should remember that when trying to raise one's spiritual vibrations 
to a higher plane, it is suicidal to incorporate into one's vehicles the active, 
potent spirit of the corn or rye, thus lowering one's vibrations to the second 
life kingdom — the vegetable. This is retrogression. Pure, unfermented grape 
juice is ideal for those who would seek the spiritual life. In regard to the 
proper time for eating, the Society maintains that one should eat whenever 
one is hungry. There is a vast difference between appetite and hunger. The 
gourmand may have a constant appetite. Hunger, however, is a sure sign that 
the food already taken has been properly digested. Never eat to repletion. Eat 
whenever actually hungry, whether it be once or several times a day. Another 
thing, eat whatever you choose. The fact that you crave a certain food is an 
indication that the physical system demands just those chemical constituent* 
that the food desired contains, and such food should be taken. It is not a good 
plan to eat heartily just before retiring, but an exceedingly light lunch is 
harmful to none and beneficial to many. 

In the matter of foods, one rule is strongly insisted upon — abstinence from 
pork and veal. 

At this point, it is well to devote a few words to the practice of systematic 
bathing. 

A bath in tepid water daily is necessary to those who desire to make the 
most progress. This applies eoually to women. The best medical advices will 
support our assertion that the traditional idea amongst women that a complete 
bath should not be taken while menstruating, is obsolete. Cold water should 
never be used at such times, but water lukewarm will not only not be harmful, 
but even beneficial. For those in good health, male or female, the warm bath 
should be followed by a cold or semi-cold snrav and a quick rub. brineinsr on a 
vigorous reaction. This cold spray should of course he omitted by women 
during menstruation. Hot baths are an abhorrence, as thev devitalize the sys- 
tem, as shown by the desire to sleep immediately afterwards. 



40 PRINCIPLES AND PRACTICE 

For women, a warm or tepid douche once or twice daily is recommended, 
as preventing the accumulation of acrid and saline fluids, and keeping the 
female organism in a healthy, normal, and vigorous state. 

For both sexes, the internal bath should be taken at least once every ten 
days. This can be done easily and without inconvenience by use of the new 
rubber seats and appliances, which can be had from any well equipped drug 
store. What is known as the "high enema" may also be used. 

The entire length of the intestinal passages becomes lined with the accumu- 
lation of undigested food refuse, which prevents the digestive fluids from 
having free access to the intestinal convolutions, and in course of time becomes 
an interior obstruction to the processes of digestion to such an extent that many 
diseases may result therefrom. Keep the inside of your body as clean as the 
outside. It may be argued that this procedure was never used in olden times 
and our ancestors attained very great ages. Quite true, but civilization grows 
more and more complex with each succeeding generation, our lives, environ- 
ments and habitat change and we must change our ideas as to hygiene accord- 
ingly. But in still older times, the ancients did use this method, and attained 
still greater age than did our more immediate ancestors. If you love life — keep 
clean — inside and out. 

Another form of bathing which the Society has always insisted upon is 
known as the "Sunshine bath." This is simply exercise with intervals of rest 
in strong sunshine, absolutely nude. Mark this, however, the Society encour- 
ages no fantastic performances or procedure, nor does it countenance any sort 
of faddism. It does urge upon each member, the desirability of providing 
under suitable conditions for the frequent exposure of the entire body to the 
sunshine, and furthermore recommends that each member endeavor to arrange 
a part of his or her yearly or other vacation season in such a way that each 
can enjoy a portion of it under conditions which will allow of free, vigorous 
exercise followed by rest, in the open air, exposed to the sunshine. This prac- 
tice was formerly carried by the Zoroastrians to a very high degree. 

In the practice of Exercise, the Society provided for its proper recognition 
in a very practical manner during the earlier centuries. Then, in accordance 
with our Landsmarks, the members were not allowed to remain more than 
two months in a given country, with rest periods between intervals in some 
one of the Great Houses, as they were called. Now, however, such procedure 
Is impossible. Proper and sufficient exercise should be taken daily in the 
open air, rain or shine, warm or cold, to the extent of a just noticeable feeling 
of fatigue. This of course applies to those leading a sedentary life. Those 
whose occupation keeps them in the open will gain all the access to pure air 
they will normally require. Walking is the very best and least tissue destroying 
exercise. Riding does one no special good except to bring the lungs in contact 
with good air. Exercise is required to create a better and more active blood 
circulation with consequent more vigorous assimilation of the vitalizing prop- 
erties to be found in good fresh air. 

In the matter of Rest, the Society teaches one to rest scientifically. This 
is as much a matter of practice as any of the others outlined herein. As stated 
in the introduction, the Postulant who desires to get the most out of his mem- 
bership will provide himself with the best books to help him in his study. 
Halliburton's Physiology is excellent. In connection with the subject of rest, 
we also recommend "The Briefer Course in Physiology," by Prof. James, as 
helpful to a knowledge of the nervous system and its phenomena, and the 
importance thereto of proper rest conditions. It is during the state of sleep 
that our Etheric Body, the second of our vehicles, is actively at work restoring 
the depleted vitality and organic functions of the physical body, rebuilding the 
processes destroyed by the action of thought, movement, and general occupa- 
tion of the day, and reconstructing and revitalizing the physical foody in readi- 
ness for the ensuing day's activities. In connection with the subject of sleep, 
we strongly urge upon all members of the Society the advantages accruing 



PRINCIPLES AND PRACTICE 41 



from sleeping upon insulated beds. Glass fruit jar covers or glass receptacles 
such as are used on piano legs, answer nicely. Make sure that no bed clothing 
touches the floor or walls. Have the bed orientated so that you sleep with the 
head to the North. 

This insulation keeps within the body the electric current it is constantly 
generating, and after a short while will ensure sound, perfect, dreamless sleep, 
and the feeling on awakening of being surcharged with vitality and vigor, and 
the desire to fairly leap from bed and begin actively the day's work. Sleeping 
with the head to the North ensures perfect harmony with the magnetic plane 
and materially assists the Btheric Body in its work of reconstruction. This har- 
mony with the magnetic planes or meridians also acts powerfully in the devel- 
opment of personal magnetism, so valuable to every one in the various depart- 
ments of life. You may experiment in the following manner: Have before 
you two vessels, one containing hot water, the other cold water, both strongly 
saline. Place the hands in each; then, after a moment, change hands, and 
you will feel the magnetic waves surge up the arms and across the shoulders- 
After sleeping in the manner described, you can readily keep track of your 
development in this particular sphere by noting the increase of strength in 
the magnetic wave. 

Never lie down to rest for the purpose of getting a moment to think over 
something. At night, seek your bed with the sole idea predominant of complete 
oblivion, and, if your stomach is right, you should have no dreams. 

Rest momentarily at Intervals during the day, seeking some secluded nook 
or corner where you can close your eyes and "give up" completely, if even only 
for a few seconds. If this is impossible or inconvenient, rest at your desk, by 
placing the hand over the eyes, and dropping all thoughts of business or other 
occupation for a moment or two. This will give Nature a chance to restore 
equilibrium. If confronted by a special problem, do not keep working at It 
until your brain is on fire, your nerves upset, and your temper almost at the 
breaking point. Rest a moment; seek oblivion; and then go at it calmly and 
quietly, with firm resolve to master it, and the result achieved will be little 
short of miraculous. 

In the last part of this section you will find a rule for daily practice for con- 
centration. This it must be explained is not to be considered as preventive of 
the advice given above, to seek your bed with the sole thought of oblivion. On 
going directly to bed, seldom can one go immediately to sleep, especially if one 
leads an active mental or physical life. 

When you retire, first carry out the practice therein enjoined, then fix the 
mind firmly on oblivion, at peace and harmony with the world. Rest means 
the readjustment of disturbed equilibrium, establishment of harmony and the 
proper conservation of one's energies, and should be practiced as "actively," as 
frequently and as systematically as one eats or exercises. 

The subject of Vitality is closely allied to that of Exercise. It comprehends 
the restoration of lost vitality, the accumulation of fresh supplies of energy, the 
perfect oxidation of the blood, the renewal of nerve fiber and the maintenance 
of perfect poise and vigor. It also includes the development of personal 
magnetism. 

The more exhaustive and detailed treatment of lost vitality and personal 
magnetism is given in the "Secret Work" pertaining to the later degrees in 
regular Collegiate Work." 

The chief source- from which we derive our vitality is the atmosphere. 
Among the ancient Greeks, the atmosphere was recognized as possessing besides 
its usually understood chemical constituents, an active force which they termed 
"glama." This same potency has been described by Bulwer Lytton as "Vril." 
It is known to modern science as "Ozone." It was known to the Hindus as 
''Akasa." Without going Into a scientific explanation of this force, which 



42 PRINCIPLES AND PRACTICE 

belongs to the Secret Work and requires a careful reading on the subject of 
Physics and Chemistry, we will outline here a formula by which this Solar 
Force and Energy can be drawn systematically into the organism and utilized 
in the daily walks and works of life. 

1. Let the First Waking Thought be "Harmony." Do not enter- 
tain another idea until that one has taken firm possession of your mind. 
Hold it thru the day. Harmony With Nature, Harmony With Yourself, 
Harmony With Your Environment. 

2. Upon arising, go to your window, preferably one thru which the 
sun is streaming — Without Clothing. Admit as much fresh air as the 
season will permit. Stand erect; stretch every muscle of the body; 
then take a few moments of Rythmic Breathing as follows: 

3. First — expel all carbonic acid gases from the lungs, so thoroly 
that the effects will be felt in the lower lobes. 

4. Second — Inhale, Retain, and Exhale thru a given length of time, 
to wit: 

INHALE 6 Seconds 
RETAIN 3 Seconds 
EXHALE 6 Seconds. 
WAIT THREE SECONDS AND REPEAT. 

One may count by seconds or by heart beats. Stretch the lungs to 
the fullest capacity during the inhalation. Breathe so deeply that the 
fresh air may be felt penetrating to the utmost extent of the lowre lobes 
of the lungs. 

5. Inhaling — hold the thought that you inhale Power from the Uni- 
versal Source of Power. 

6. Retaining — hold the thought that you charge and vitalize your 
entire organism with this Power. 

7. Exhaling — hold the thought that you send this Power forth to 
(accomplish your desire. 

8. At the close of the day, sum up the day's activities. Estimate 
the measure of your advance, or failure to advance in mental and 
physical power and harmony. Let the closing thought of the day be 
harmony. 

9. Hold constantly the desire of mind, for a greater measure of 
comprehension of your latent powers, and of your relations to the 
worlds within and without you. 

10. Whatever you do, above all, concentrate. Conserve your 
energy. Don't concentrate entirely on one thing alone, but concen- 
trate vigorously on one thing at a time; whatever is before you. 

To Sum Up: Charge the mind with Harmony at the instant of the waking 
state. Feed the Body, Every Pore, with sunshine and fresh air, not slighting 
three-fourths of the body in favor of the face and hands. Remember, every 
pore and cell has a right to nourishment as well. Cultivate the practice of 
complete nudity some portion of the day. You cannot expect the bodily 
organism to be at its best in vigor and vitality when three-fourths of it seldom 
gets more than the instant during robing and disrobing to come into contact with 
the vitalizing properties of the air. The value of cultivating the nude state 
is ably set forth at length by such an authority as Dr. Havelock Ellis, in his 
book "Sex in Relation to Society." Give every part of the surface of the body 
an opportunity to breathe. Then by Rythmic Breathing put these cells in 
Harmonious Vibration with all Nature about you. Do not go to sleep with 



PRINCIPLES AND PRACTICE 43 

your mind worried; charge it with this same harmony. Start the day clean, 
and you will be apt to have a good clean record at its close. 

Making the above practices a part of your daily regime will soon vitalize 
and surcharge with vitality your entire organism, so that your accomplishments 
will be multiplied many fold and a sense of newness will enfold you that will 
give color to an otherwise colorless world and develop your potencies beyond 
your present power of Imagination. 

The Sexual Faculties. While this subject belongs again to the Secret 
Work we shall include enough data here to acquaint the Postulant fully with 
the position taken by the Society in regard to this subject and its teachings 
thereof. One of the first and most persistent subjects which come before the 
«udent of the occult, as well as before students in the domain of psychology, 
physiology, sociology and many kindred sciences, is sex. And probably no 
other subject has been so widely discussed, so vaguely treated and at the same 
time has been the subject of so many misconceptions, as this same subject 
of sex. 

It is become the fad of certain occult bodies and the fetish of the prurient 
We shall handle it respectfully, but as any other department in the domain of 
human science. The Societas Rosicruciana In America does not teach the idea 
of strict sexual continence. It does not regard the act of procreation as any 
sacrifice on the altar of humanity. Its attitude regarding sexual matters is in 
strict accordance with the best authorities on the subject, Ellis, Krafft-Ebing, 
Moll, etc., etc., and the findings of the best medical authorities, whose wide 
experience has given them ample opportunity of proving the accuracy of their 
position. Their views on the subject are the same as those held by this Order 
thruout many ages. 

So far as the matter of reproduction or procreation is concerned, the 
Rosicrucian Neophyte does not progress very far in his studies without learning 
that the present modus is the third method that has obtained since man's evolu- 
tion first began. First, the spiritual procreaion before man completed his 
mortal embodiments; then the hermaphroditic; now, the division into male 
and female and the consequent necessary union in the procreative act. The 
Neophyte also learns to look forward to the time when the evolutionary cycle 
shall have brought us to the original starting point — on a higher plane, when the 
hermaphroditic process will be again resumed, only to be followed by true 
spiritual procreation. But this is a matter of eons hence. At the present time 
the Order regards the existing modus of procreation as simply the natural 
process resulting from our evolutionary grades, and to be regulated simply 
by wisdom, economic and industrial conditions. It regards the parents as 
simply the avenues thru which an incarnating ego is enabled to emerge into 
the sphere of physical functions. It holds that the choice or option of the 
parents as to becoming such avenues of ingress should be controlled by their 
ability to bring in perfect physical organisms, fit to cope with the struggle 
for existence which confronts each one on its advent to our plane of being. 
This choice should also be controlled by the ability of the prospective parents 
to provide proper nourishment, material support, and proper equipment as to 
training and education for life's battle. 

As to the use of the sexual powers for purposes other than strict intent 
to procreate, the Society also coincides with the views of eminent medical 
authorities, as to their beneficial results when not abused. This subject Is 
fully treated of in the Secret Work of the Second Grade. As a distinct aid to 
female development after the age of adolescence, the relief of various nervous 
conditions, and the establishment of a perfect mental, physical and psychical 
rapprochement between the parties concerned, Its beneficent usage Is upheld*. 
The Society holds that no union can approximate the ideal which is not based 
equally upon the three great principles of spiritual, intellectual and physical 
union, constantly maintained. With conventional marriage, occultism has 
nothing to do, Marriage is an outgrowth of certain sociological conditions. 



44 PPvINCIPLES AND PRACTICE 

and while sacramental, should not be subject to the arbitrary disposition of 
either Church or State, the first often unscientific and the latter unspiritual 
in their respective viewpoints. In relation to this subject, the Postulant will do 
well to provide himself with a copy of Westermarck's "History of Human 
Marriage." It is not our province to discuss the subject of marriage here. 
"We are concerned, as occultists, only with the natural viewpoint; that is, that 
the instincts which prompt the opposite sexes to approach each other are prim- 
itive in their origin, are not the creation of man or his system of ethics, and 
like the primitive instincts of the animal kingdom will seek a natural outlet; 
and that natural outlet must be provided and recognized. 

We must also take occasion herein to state emphatically that this Society 
does not uphold what is commonly known as "promiscuity." With what rela- 
tions may exist between the sexes as a result of the overpowering potencies of 
opposite magnetic polarities, we are not concerned, but to open the doors to the 
Inrush of unbridled license, is absolutely foreign to the practice, philosophy, or 
ethics of this Fraternity. 

The sexual relations between man and woman are matters of their own 
personal discretion and requirements, subject only to the exercise of wisdom, 
consideration, and the highest ethical essential attributes. Abuse of the sexual 
powers is condemned unreservedly. 

The Postulant or Neophyte who seeks the highest spiritual development, 
will, without any formulated rule, soon discover that such can be best attained 
by the conservation of his or her energy, and in later communications it will 
be shown how the sexual powers can be transmuted into the highest intellectual 
and spiritual energy of a creative nature. 

On one thing, however, the Society does take an unalterable stand. That 
Is, the right of woman to control her own physical organism, and submit it to 
no man except by her own choice or her own free will. This Society does not 
relegate woman to the place which the ecclesiastical tyranny of Christianity 
has appointed her — that of an incubator. Glorious as motherhood is, when 
freely and deliberately desired, with all the environments as to adequate 
support and maintenance present, we believe that woman has her part to fill 
in the world's work and activity, outside the home as well as within. She has 
amply justified this position and the efforts of this Order ever have been and 
we believe, ever will be, toward the freeing of woman from her condition of 
serfdom, as man's chattel slave. 

As an instance, however, of what may be accomplished by utilizing the sex 
powers for higher purposes, and creative powers rather than mere momentary 
sexual exaltation, the following practice may be undertaken by either sex. 

At such times as sexual desire seems imperative, stand erect, muscles 
tense, place the hands palms down over the sex organs — partially or, better 
still, completely disrobed — and while doing so, concentrate on the thought: 
"I Will that this power ascend to higher regions — that it follow this path — I can 
feel it so doing," meanwhile drawing the hands up slowly on each side of the 
a,bdomen, following the natural curve of the body, until they stop over the 
nipples or mammary glands. Pause a moment until conscious of a distinct 
swelling of the breasts, a sensation of energy therein. Practice this on several 
occasions until the evidence of the upward surging of the vital powers is 
undoubted. Then, as a step farther, the next time it is practiced, bring the 
hands up to the throat, until it manifests in a distinct desire to speak with force 
and vigor. Third step — bring the hands completely up over the back and front 
brains, and you will become conscious of a power to create in the line of 
thought or mental process never before experienced. This practice is invalu- 
able to the men or women who use their brains rather than their hands in the 
regular occupations of life. 

Normal use of sex functions is by all means to be upheld. Faddism or 
abnormal usages are always to the unreservedly condemned. The day of the 



PRINCIPLES AND PRACTICE 4 5 



hermit and anchorite is past, and history does not record that much was 
ever accomplished by them. The day of the monastic life is also past, and the 
annals of time do not seem to record that vows of chastity produced either 
greater intellects, or a higher standard of purity. In fact, the greatest per- 
secutions of advanced intellectual progress took place during the time when the 
monastic life held its greatest sway. 

Under the head of Healing we comprehend the attitude of the Society 
regarding healing and medication. On this subect the Society takes a sane 
and solid stand, in line with the advanced ideas of medical authorities of the 
day. We do not endorse the use of drugs. Neither do we condemn them. The 
special mission of the Rosicrucian Fraternity is one of Healing, and this is 
dealt with in special Instructions given in our Colleges, relative to the forma- 
tion of Healing Clinics. The best modern physicians use drugs the least. The 
Society regards disease as just what it is, — dis — ease; in other words, an imper- 
fect equilibrium between the various constructive and destructive forces in the 
human body. If this disturbed equilibrium is brought about by unnatural 
methods of living, the best cure of all is to return to the natural method of 
living. The organism which is kept in the perfect harmony referred to a few 
pages back will seldom require medication. 

More powerful than drugs, in all except injury to the bony framework 
and organic troubles, is the potent power of mind. By realizing that dis — ease 
is a disturbance of equilibrium, and so-called sickness an illusion of the senses, 
the power of mind can be brought to bear so potently that a restoration to perfect 
health quickly follows. In such recalcitrant cases as cannot accept this fact 
exterior medication is very properly applied, as it was never the intention of 
Nature that any of her children should suffer unnecessarily. As stated before, 
Healing forms a separate subject for study and finds its proper place in the 
work of the Order after the Postulant is duly initiated into a regular College, 
The same is also true of the previous subject — Sex. 

At the beginning of a previous paragraph we stated that the Society did not 
endorse the use of drugs, neither did it condemn them. - This requires elucida- 
tion. The Rosicrucian Fraternity does not approve of the use of mineral 
poisons as medicines, or the use of pharmaceutical preparations involving the 
use of the active factors of the poisonous venom of reptiles. That is a distinct 
reversion to the conditions of the "Dark Ages." On the other hand this Society 
has always recognized, and studied, the beneficial and healing virtues of certain 
vegetable preparations, wherein Nature gives to mankind in a form readily and 
beneficially assimilated, the marvelous curative potencies from her own great 
laboratory. It is and always has been, a part of the work of this Order to give to 
mankind those remedies which Nature approves and has had ready for it from 
the foundation of the world. 

Cheerfulness. It would hardly seem that cheerfulness is a subject which 
requires regular practice, yet a little reflection will reveal that such is the case. 
Cheerfulness does not mean the ordinary moods of good nature which mark 
our daily lives. Supreme cheerfulness is a distinct art, a distinct acquirement. 
The Rosicrucian Order is a clerical order. It is not, however, a monastic 
Order. It imposes no gloomy vows of silence and unnatural conditions upon its 
members. On the contrary, Lytton records of its members that "they were 
generally distinguished for their extreme sociability." The Order distinctly 
requires its members to mix with the world at large, to dance, sing, play, and 
cultivate the sunny disposition to the greatest possible extent. 

Knowing that every thing that is, is right, because its very existence is 
required even when apparently wrong, in order to pave the way for reconstruc- 
tion on a higher plane, and realizing that wrong, or so-called sin is but mis- 
directed good, the Rosicrucian always attempts first of all to see the good, the 
beautiful in life, manifesting under the most trying conditions so far as possible 
an unfailingly cheerful nature and disposition. This does not mean frivolity, 
or a life lived solely for one's own selfish, personal gratification; for such the 



46 PRINCIPLES AND PRACTICE 

Order lias no welcome. But it does mean that to the cheerful Rosicrucian, 
life will become such a harmony as to reflect within his or her own organism 
the eternal harmony of the spheres, and prove the very elixir of life to those 
who can accomplish it. 

Fasting is a practice to which the Order attaches especial virtue, not when 
undertaken as a fad, or religious duty, but when undertaken as a rest for the 
interior bodily processes. It should not be prolonged, but some have found it 
advantageous to fast for from three days to a week, at intervals of two or three 
months. After fasting, the Postulant should eat sparingly and not rush to a full 
meal. It will be found that a fast prior to times when unusual spiritual exalta- 
tion or illumination is desired, will greatly advance the personal development. 
It may be said here, and could have been properly included under the head of 
diet, that the less one eats, the better. It is not the amount but the manner 
of eating which makes for correct nutrition. One can live on very little if one 
masticates thoroughly, until there is nothing left to masticate. 

Cultivate a frugal appetite, and masticate what is eaten, thoroly; and 
you will find yourself much better physically, spiritually, and intellectually. 

In regard to individual development, we will not enter deeply into the 
subject here, as each phase of development is fully treated in special lessons 
for Collegiate Initiates. 

The Order does not encourage development for fortune telling or the gratifica- 
tion of curiosity. It does require persistent efforts to develop one's spiritual 
powers, especially the power of clairvoyance. The spiritual life without 
spiritual illumination and the power and privilege of seeing spiritual things is 
like the power of touch to the man who can neither see nor hear. Each mem- 
ber is, by virtue of membership in this Order, expected and required to exert 
all possible endeavor to the development of the purely spiritual faculties and 
powers. 

So much for the Practices of the Order. It is often asked by prospective 
members, if they are required to give up membership in this or that Church, 
or if they will be required to resign from some special society or give up some 
work in which they may be engaged. To all such questions the Order answers 
unreservedly — No. It does positively require — the Open Mind. 

The member of an orthodox church will soon find, however, that he will be 
quite willing to exchange conceptions based solely upon faith, for ideas based 
absolutely upon demonstrable fact. He will be glad to exchange his hazy and 
puzzled idea of the Nazarene for the true knowledge of the lofty character 
and standing of the Man Jesus, actuated by the Christ Princple, as an actual 
historic personage, and one still living amongst us. The member of a worthy 
society will find himself a better member of that society as a result of his 
membership in this Fraternity. 

The Society places no inhibition upon any mode of development that its 
members may find in accord with their individual personalities and require- 
ments. It does guide such development whenever permitted. If help is declined, 
the Society allows such a member to pursue his or her own course until the 
error is manifest, then starts such an one on the right path. No liberty of 
thought or action on the part of any member is encroached upon, and the 
Society is open to Catholic or Protestant alike. The Order has no political 
or radical affiliations whatever, neither is it in sympathy with the various 
anti-Catholic movements and other forms of religious prejudice and sectarian 
bitterness, usually founded upon ignorance. 

The sole requirements for admission are: the desire to lead the higher 
spiritual life, to develop one's powers, potencies, and spiritual faculties and 
the acceptance of the Five Affirmations as a common working basis for all Its 
students. It furthermore requires strict adherence and observance to the 
obligations of secrecy, assumed by each member before and upon acceptance 
and enrollment. 



PRINCIPLES AND PRACTICE 4 7 

For your instruction we print herewith the Rules, Duties, and Secret Signs 
of a Roslcruclan, taken from the writings of the late Franz Hartmann, a noted 
Rosicrucian and philosopher, in his book "The Pronaos of the Temple." These 
Rules, Duties and Secret Signs will indicate to you the path you have assumed 
to follow, and it is not an easy one. 

You are not left to struggle alone, however, for the Council in enrolling you 
in the Congregation of the Outer, has placed you within the sphere of its healing 
and strengthening vibrations, sent out twice daily, at twelve o'clock noon. 
Eastern Standard Time, and at 12 o'clock midnight. At such times, you are earn- 
estly requested to hold yourself receptive to such vibrations and to concentrate 
upon the Council and the work of the Order, and thus receive the fullest measure 
of our esoteric aid and encouragement 

ROSICRUCIAN RULES. 

1. Love God above all. 

To "love God" means to love wisdom and truth. We can love God in no 
other way than in being obedient to Divine law; and to enable us to exercise 
that obedience conscientiously requires knowledge of the law, which can only be 
gained by practice. 

2. Devote your time to your spiritual advancement. 

As the sun without leaving his place in the sky sends his rays upon the 
earth to shine upon the pure and the impure, and to illuminate even the most 
minute material objects with his light; likewise the spirit of man may send his 
mental rays into matter to obtain knowledge of all terrestrial things; but 
there is no need that the spirit should thereby lose its own divine self-con- 
sciousness, and be itself absorbed by the objects of its perception. 

3. Be entirely unselfish. 

Spiritual knowledge begins only where all sense of self ceases. Where 
the delusion which causes man to imagine himself to be a being separated 
and isolated from others ends, there he begins to realize his true state as an 
all-embracing universal and divine self-conscious power. 

4. Be temperate, modest, energetic, and silent. 

The door to the inner temple is called "Contentment"; but no animal can 
enter therein, only he who walks uprightly, being conscious of his true dignity 
as a human being. Without energy, nothing can be accomplished; and only in 
the silence, when all thoughts and desires are at rest, can the Divine harmonies 
penetrate to the internal ear. 

5. Learn to know the origin of the Metals contained within thyself. 

Ignorance is the cause of suffering. That which is material must be 
crucified and die, so that that which is spiritual may be resurrected and live. 

6. Beware of quacks and pretenders. 

He who claims to be in possession of knowledge knows nothing; only he 
through whom the Word of wisdom speaks is wise. 

7. Live in constant adoration of the highest good. 

The worm seeks for pleasure among abomination and filth; but the free 
eagle spreads his wings and rises up towards the sun. 

8. Learn the theory before you attempt the practice. 

He who travels with a trustworthy guide will be safer than he who refuses 
to profit by the experience of another. 



48 PRINCIPLES AND PRACTICE 

9. Exercise charity towards all beings. 

All beings are one in the spirit; divided from each other merely by the 
illusion of form. He who is charitable towards another form in which the 
universal One Life is manifest, saves suffering to his own self. 

10. Read the ancient books of wisdom. 

Books are to the unripe mind that which the mother's milk is to the nursling. 
We must receive drink from others until we have gained sufficient strength 
and experience to descend to the living fountain within ourselves, and to draw 
from there the water of truth. 

11. Try to understand their secret meaning. 

That which is external may be seen with the external eye; but that which 
is spiritual can only be seen with the eye of the spirit. 

These are the eleven rules which ought to be followed by those who desire 
to enter the temple of the Rosy Cross; but the Rosicrucians have a twelfth 
rule, an Arcanum, in which great powers reside, but of which it is not lawful 
to speak. This Arcanum will be given to those who deserve it, and by its aid 
they will find light in the darkness, and a guiding hand through the labyrinth. 
This Arcanum is inexpressible in the language of mortals, and it can, therefore, 
only be communicated from heart to heart. There is no torture enough to 
extract it from the true Rosicrucian; for even if he were willing to reveal it, 
those who are unworthy of it are not capable of receiving it. 

THE DUTIES OF A ROSICRUCIAN. 

Those who are dead in the flesh will read the following with the external 
understanding; those who live in the spirit will see its internal meaning, and 
act accordingly. 

The duties of a true Rosicrucian are: 

1. To alleviate suffering and to cure the sick without accepting any 
remuneration. 

The medicine which they give is more valuable than gold; it is of an 
invisible kind, and can be had for nothing everywhere. 

2. To adapt the style of their clothing to the costumes of the country 
wherein they reside for the time being. 

The clothing of the spirit is the form which he inhabits, and must be 
adapted to the conditions of the planet whereon he resides. 

3. To meet once a year in a certain place. 

Those who do not meet at that place, when their terrestrial career is over 
will have their names taken out of the book of life. 

4. Each member has to select a proper person to be his successor. 

Each man is himself the creator of that being whose personality he adopts 
on the next step on the ladder of evolution. 

5. The letters R. C. are the emblem of the Order. 

Those who have truly entered the Order will bear the marks upon their 
body, which cannot be mistaken by him who is capable of recognizing them. 

6. The existence of the Brotherhood is to be kept secret for one hundred 
years, beginning from the time when it was first established. 

Nor will the "hundred years" be over until man has awakened to the con- 
sciousness of his own divine nature. 



PRINCIPLES AND PRACTICE 49 

THE SECRET SIGNS OF THE ROSICRUCIANS. 

There are sixteen signs by which a member of the Order of the Rosicru- 
cians may be known. He who possesses only a few of those signs is not a 
member of a very high degree, for the true Rosicrucian possesses them all. 

1. The Rosicrucian is Patient. 

His first and most important victory is the conquest of his own self. It is 
the victory over the LION, who has bitterly injured seme of the best followers 
of the Rosy Cross. He is not to be vanquished by a fierce and inconsiderate 
attack made upon him; but he must be made to surrender to patience and 
fortitude. The true Rosicrucian tries to overcome his enemies by kindness, 
and those who hate him by gifts. He heaps not curses, but the burning fire of 
love upon their heads. He does not persecute his enemies with the sword, or 
with faggots, but he suffers the weeds to grow with the wheat until they are 
both matured, when they will be separated by Nature. 

2. The Rosicrucian is Kind. 

He never appears gloomy or melancholy, or with a scowl or sneer upon his 
face. He acts kindly and politely towards everybody, and is always ready to 
render assistance to others. Although he is different from the majority of other 
people, still he tries to accommodate himself to their ways, habits and manners, 
as much as his dignity will permit. He is, therefore, an agreeable companion, 
and knows how to converse with the rich as well as with the poor, and to move 
among all classes of society so as to command their respect; for he has con- 
quered the BEAR of vulgarity, 

3. The Rosicrucian knows no Envy. 

Before he is accepted into the Order he must go through the terrible ordeal 
of cutting off the head of the SNAKE of envy; which is a very difficult labor, 
because the snake is sly, and easily hides itself in some corner. The true Rosi- 
crucian is always content with his lot, knowing that it is such as he deserves 
it to be. He never worries about the advantages or riches which others possess, 
but wishes always the best to everybody. He knows that he will obtain all he 
deserves, and he cares not if any other person possesses more than he. He 
expects no favors, but he distributes his favors without any partiality. 

4. The Rosicrucian does not Boast. 

He knows that man is nothing but an instrument in the hands of GOD, 
and that he can accomplish nothing useful by his own will; the latter being 
nothing but the will of GOD perverted in man. To GOD he gives all the 
praise, and to that which is mortal he gives all the blame. He is in no Inor- 
dinate haste to accomplish a thing, but he waits until he receives his orders 
from the Master who resides above and within. He is careful what he speakB 
about, and uses no unhallowed language. 

5. The Rosicrucian is not Vain. 

He proves thereby that there is something real in him, and that he is not 
like a blown-up bag filled with air. Applause or blame leaves him unaffected, 
nor does he feel aggrieved if he is contradicted or encounters contempt. He 
lives within himself, and enjoys the beauties of his own inner world, but he 
never desires to show off his possessions, nor to pride himself on any spiritual 
gifts which he may have attained. The greater his gifts, the greater will 
be his modesty, and the more will he be willing to be obedient to the law. 

6. The Rosicrucian Is not Disorderly. 

He always strives to do his duty, and to act according to the order estab- 
lished by the law. He cares nothing for externalities, nor for ceremonies. 
The law is written within his heart, and therefore all his thoughts and acts 



50 PRINCIPLES AND PRACTICE 

are ruled by It. His respectability is not centered in his external appearance, 
but in bis real being, which may be compared to a root from which all his 
actions spring. The interior beauty of his soul is reflected upon his exterior, 
and stamps all his acts with its seal; the light existing in his heart may be 
perceived in his eye by an expert; it is the mirror of the Divine image within. 

7. The Rosicrucian Is not Ambitious. 

There is nothing more injurious to spiritual development and expansion 
of the soul than a narrow mind and a selfish character. The true Rosicrucian 
always cares much more for the welfare of others than for his own. He has 
no private or personal interest to defend or foster. He always seeks to do 
good, and he never avoids any opportunity which may present itself for that 
purpose. 

8. The Rosicrucian Is not Irritable. 

It is evident that a person who works for the benefit of the whole will be 
hated by those whose personal advantages are not benefited thereby; because 
selfishness is opposed to magnanimity, and the claims of the few are not 
always compatible with the interests of the community. The Rosicrucian will 
therefore be often resisted by narrow-minded and short-sighted people; he 
will be slandered by caluminators, his motives will be misrepresented, he will 
he misjudged by the ignorant, ridiculed by the would-be wise, and taunted by 
the fool. All such proceedings, however, cannot excite or irritate the mind 
of the true Rosicrucian, nor disturb the divine harmony of his soul; for his 
faith rests in the perception and knowledge of the truth within himself. The 
opposition of a thousand ignorant people will not induce him to desist from 
doing that which he knows to be noble and good, and he will do it even if it 
should involve the loss of his fortune or of his life. Being able and accus- 
tomed to direct his spiritual sight towards the divine, he cannot be deluded 
by the illusions of matter, but clings to the eternal reality. Being surrounded 
by angelic influences, and listening to their voices, he is not affected by the 
noise made by the animals. He lives in the company of those noble beings, 
who were once men like others, but who have become transfigured, and who 
are now beyond the reach of the vulgar and low. 

9. The Rosicrucian does not think evil of others. 

Those who think evil of others see merely the evil which exists within 
themselves reflected and mirrored forth in others. The Rosicrucian is always 
willing to recognize in everything that which is good. Tolerance is a virtue 
by which the Rosicrucian is eminently distinguished from others; and by 
which he may be known. If a thing appears to be ambiguous, he suspends 
his judgment about it until he has investigated its nature; but as long as his 
judgment is not perfect, he is more inclined to form a good opinion than an 
evil one about everything. 

10. The Rosicrucian loves justice. 

He, however, never sets himself up as a judge over the faults of others, 
nor does he wish to appear to be wise by censuring the mistakes of others. 
He does not enjoy gossip, and cares no more about the foolishness committed 
by others, than he would about the buzzing of a fly or the capers of a monkey. 
He finds no pleasure in listening to political or personal quarrels, disputations, 
or mutual recriminations. He cares nothing for the cunningness of a fox, the 
dissimulation of a crocodile, or the rapacity of a wolf, and is not amused by 
the stirring up of mud. His nobility of character lifts him up into a sphere 
far beyond all such trifles and absurdities, and being above the sensual plane, 
wherein ordinary mortals find their happiness and enjoyment, he lives with 
those who do not think evil of each other, who do not rejoice about an injus- 
tice done to their brother, or make merry about his ignorance, and enjoy his 
misfortunes. He enjoys the company of those who love the truth, and who 
are surrounded by the peace and harmony of the spirit, 



PRINCIPLES AND PRACTICE 61 

11. The Rosicrucian loves the truth. 

There is no devil worse than falsehood and calumny. Ignorance is a 
nonentity, but falsehood is the substance of evil. The calumniator rejoices 
whenever he has found something upon which to base his lies and to make 
them grow like mountains. Opposed to it is the truth, it being a ray of light 
from the eternal fountain of GOOD, which has the power to transform man 
Into a divine being. The ROSICRUCIAN seeks, therefore, no other light but 
the light of truth, and this light he does not enjoy alone, but in company of 
all who are good and filled with its divine majesty, whether they live on this 
earth or in the spiritual state; and he enjoys it above all with those who are 
persecuted, oppressed, and innocent, but who will be saved by the truth. 

12. The Rosicrucian knows how to be silent 

Those who are false do not love the truth. Those who are foolish do not 
love wisdom. The true Rosicrucian prefers to enjoy the company of those 
who can appreciate truth to that of those who would trample it with their feet 
He will keep that which he knows locked up within his heart, for in silence is 
power. As a minister of state does not go about telling to everybody the 
secrets of the king; so the Rosicrucian does not parade before the public the 
revelations made to him by the king within, who is nobler and wiser than all 
the earthly kings and princes; for they only rule by the authority and power 
derived from Him. His secrecy ceases only when the king commands him 
to speak, for it is then not he who speaks, but the truth that is speaking 
through him. 

13. The Rosicrucian believes that which he knows. 

He believes in the immutability of eternal law, and that every cause has 
a certain effect He knows that the truth cannot lie, and that the promises 
made to him by the king will be fulfilled, if he does not himself hinder the* 
fulfilment. He is, therefore, inaccessible to doubt or fear, and puts implicit 
confidence in the divine principle of truth, which has become alive and con- 
scious within his heart 

14. The Rosicrucian's hope Is firm. 

Spiritual hope is the certain conviction resulting from a knowledge of the 
law, that the truths recognized by faith will grow and be fulfilled; it is the 
knowledge of the heart, and very different from the intellectual speculation 
of the reasoning brain. His faith rests upon the rock of direct perception 
and cannot be overthrown. He knows that in everything, however evil it 
may appear to be, there is a germ of good, and he hopes that in the course 
of evolution that germ will become developed, and thus evil be transformed 
into good. 

15. The Rosicrucian cannot be vanquished by suffering. 

He knows that there is no light without shadow, no evil without some 
good, and that strength only grows by resistance. Having once recognized 
the existence of the Divine principle within everything, external changes are 
to him of little importance, and do not deserve great attention. His main 
object is to hold on to his spiritual possessions, and not to lose the crown 
which he has gained in the battle of life. 

16. The Rosicrucian will always remain a member of his Society. 
Names are of little importance. The principle which presides over the 

Rosicrucian Society is the truth; and he who knows the truth, and follows It 
In practice, is a member of the Society over which the truth practises. If all 
names were changed and all languages altered, the truth would remain the 
same; and he who lives in the truth will live even if all nations should 
pass away. 

These are the sixteen signs of the true Rosicrucian, which have been 
revealed to a pilgrim by aa angel who took away the heart of the pilgrim, 
leaving in its place a fiery coal, which is now incessantly burning and glowing 
with love of the universal brotherhood of humanity. 



52 PRINCIPLES AND PRACTICE 

ROSICRUCIAN JEWELS. 

The most valuable jewel of the Rosicrucians is WISDOM, which is repre- 
sented by a pure DIAMOND in the centre of the ROSE, but the CROSS i3 
adorned with twelve jewels of priceless value, in all of which the power that 
resides in the truth is manifested. These jewels are: 

1. Jasper (dark green). The power of active light, multiplying itself to 
a sevenfold degree, and evolving seven states of the one light, by which the 
seven states of darkness may be consumed. 

2. Hyacinth (yellow). LOVE, born from the matrix of light, manifesting 
itself as it grows, and emitting red rays. Its power overcomes the spirit ot 
anger and violence. 

3. Chrysolite (white). Princely wisdom. It confounds that which is 
foolish and vain, subdues it, and comes out of the battle victorious. 

4. Sapphire (blue). Truth, originating and growing out of its own 
essence. It overcomes doubt and vacillation. 

5. Smaragd (green). The blooming spring in its eternal justice, destroy, 
ing the unjust attributes of a perverted and degenerate nature, and opening 
the fountain of infinite treasures. 

6. Topaz (golden). The symbol of peace, mild and pleasant. It suffers 
no impurity or division to exist, neither does it admit that which causes separ- 
ation and quarrels. It heals ruptures and cures wounds. 

7. Amethyst (violet). Impartiality, equilibrium of justice and judgment. 
It cannot be falsified, bent, or counterfeited. It weighs all things in the scales 
of justice, and is opposed to fraud, cruelty, or tyranny. 

8. Beryl (diverse colors). Meekness, humility; the equal temperature of 
the spirit, being kind and good, and overcoming wrath, stubbornness, and 
bitterness. 

9. Sard is (light red). The high magical FAITH, growing into power, 
and destroying fear, scepticism, and superstition. 

10. Chrysoprase (light green). Invisible power and strength, overcoming 
all opposition, allowing nothing to remain which could possibly resist the law. 

11. Sardonyx (striped). Triumphant JOY and gladness, flowing from the 
eternal fountain of happiness, destroying all sorrow and sadness.. (May it 
bless you!). 

12. Chalcedony (striped). The crown of Victory, dominion, glory. The 
keystone and the greatest of all miracles, turning everything to the glorifica- 
tion of GOD. 

ROSICRUCIAN SYMBOLS 

SIGNS FROM THE HEART OF THE CELESTIAL 

MOTHER. 

(From the work of Antonio Ginther. August Vindelieorum. 1741.) 

Praenesis. A ship in the open sea, with a floating anchor, and a star shining 
overhead, with the inscription: Hac monstrante viam. 

Emblema 1. An open book with the name MARIA, and a heart transfixed 
by a sword, with the inscription : Omnibus in omnibus. 

2. A seven-headed monster threatened with a club. Inscription ; In virtute 
tua. 



PRINCIPLES AND PRACTICE 53 

3. A closed and sealed door with an angel attempting to open it Inscription : 
Signatur ne perdatur. 

4. A landscape representing an island. The sun rises and the stars shine. 
Inscription : Aurora ab lacrymis. 

5. An orange tree hearing fruits, of which the inner part is sweet, while the 
rind is bitter. Inscription : Dulce amarum. 

6. An altar with a fire upon it, in which a heart is burning, sending out a 
sweet odour. Inscription : In odorem suavitatis. 

7. A pure white lily in a flower-pot, standing in a garden. Inscription: 
Yvrginei laus prima pudoris. 

8. An angel separating wheat from chaff by means of a sieve. Inscription : 
Dimittit inanes. 

9. A ring with a jewel exhibited upon a table. Inscription : Honori invincem. 

10. A globe illuminated by the full moon. Inscription: Plena sibi et alUs. 

11. Jacob's ladder with seven steps, reaching from the earth up to heaven. 
Inscription: Descendendo ascendendo. 

12. A sun-dial attached to the wall of a tower. Inscription: Altissimus 
obnumbrat. 

13. The signs of the Zodiac, with the sun passing through the sign of the 
Virgin. Inscription: Jam mitius ardet. 

14. A hen brooding in a stable, brooding over eggs. Inscription : Parit in 
alieno. 

15. Two palm-trees, inclined towards each other. Inscription: Blando se 
pace salutant. 

16. A grape-vine, cut from the trunk, is weeping. Inscription: Vt gaudeas 
mero. 

17. A plant, representing a myrrh. Inscription : Amara sed salubris. 

18. A painter's easel, with a cloth ready for painting. Inscription: Qua 
forma placebit. 

19. A heart transfixed by a sword. Inscription : Usque ad divisionem animae. 

20. Two doves pecking at each other. Inscription : Amat et castigat. 

21. A passion flower. Inscription: Delectat et cruciat. 

22. Wolves and sheep, eagles and bats, basking together in the sunshine. 
Inscription : Non possentibus offert. 

23. A bird, sitting between thorns and thistles. Inscription: His ego 
sustentor. 

24. Ivy winding around a dead tree. Inscription : Nee mors separavit. 

25. Two hearts in a winepress. Inscription : Cogit in unum. 

26. A crocodile shedding tears while eating a man. Inscription: Plorat et 
devorat. 

27. Wolf devouring a sheep. Inscription: Non est qui redimat. 

28. Tulips inclining toward the rising sun. Inscription : Languexit in umbra. 



54 PRINCIPLES AND PRACTICE 



29. Two stringed musical instruments ; a hand plays upon one. Inscription : 
TJnam tetigis se sat est. 

30. A white lily growing between thorns. Inscription : Transfixum suavius. 

31. The prophet Jonah thrown into the raging sea. Inscription : Merger ne 
mergantur. 

32. The setting sun and the evening star. Inscription: Sequitur deserta 
cadentem. 

33. A cross with a snake wound around it. Inscription: Pharmacumnon 
venerium. 

34. Eagle, rising towards the sun. Inscription: Ad te levavi oculos. 

35. A squirrel standing upon a log, floating in the water and rowing. Inscrip- 
tion : Ne merger. 

36. Light tower, illuminating the ocean. Inscription: Erantibus una micat. 

37. Rock standing in a stormy sea. Inscription : Non commovebitur. 

38. A diamond exposed upon a table. Inscription : In puritate pretium. 

39. Grafting a tree. Inscription : Accipit in sua. 

40. A man hanging upon a tree. Inscription : Non est hoc tutior umbra. 

41. A flock of sheep, each one bearing the letter T upon the forehead. 
Inscription : Non habet redargutionem. 

42. Chandelier with seven lights. Inscription: Non extinguetur. 

43. A solar eclipse. Inscription: Morientis sideris umbra. 

44. The setting sun and a rainbow shedding tears. Inscription: Desinit in 
lacrymas. 

45. Cypress blown at by winds coming from the four quarters of the world. 
Inscription : Coneussio firmat. 

46. Two hearts surrounded by thorns, with nails and a dagger. Inscription : 
Vulneratum vulnerat. 

47. A heart transfixed by a sword and instruments of torture. Inscription: 
Bupereminet omnes. 

48. Beehive, and bees flying around flowers. Inscription : Currit in odorem. 

49. A chemical furnace with retorts, from which drops are falling. Inscrip- 
tion : Color elicit imbres. 

50. A man sowing grain into furrows. Inscription: Vt surgat in ortum. 

51. A cloth spread upon a field and sprinkled with water. Inscription: 
A lacrymis candor. 

52. Ocean waves and a bird flying through the furrows of water. Inscrip- 
tion : Mersa non mergitur. 

53. Noah's dove with an olive branch. Inscription : Emergere nuntiat orbem. 

54. Flying eagle carrying a lamb. Inscription: Tulit proedeam tartari. 

55. Rain descending upon flowers. Inscription: Dulce refrigerium. 

56. Plumb-line and level. Inscription : Recta a recto. 



PRINCIPLES AND PRACTICE 55 

57. A hot iron upon an anvil. Inscription : Dum calct. 

58. Solitary bird sitting in a cave. Inscription : Gemit dilectum suum. 

59. Elephant drinking blood Cowing from a grape. Inscription: Acuitur in 
praelium. 

60. Bird escaping from a nest. Inscription: Ad sidcra sursum. 

61. Sunrise rays shining into a heart of adamant. Inscription : Intima lustrat. 

62. A flying bird attached to a string. Inscription : Cupio dissolvi. 

63. Two birds of Paradise flying upwards. Inscription: Innixa ascendit. 

64. A triple crown made of silver, iron, and gold. Inscription: Curso 
completo. 

65. The statue of Dagon thrown down and broken to pieces. A corpse. 
Inscription: Cui honorem honorem. 

66. The Red Sea dividing for the passage of the Israelites. Inscription: 
fflue iter quo ostendum. 

67. Labyrinth with a human figure therein. A hand extended from heaven 
holds a thread reaching down to the figure. Inscription : Hac duce tuta via est. 

68. A camp. Among the tents is a standard bearing the image of a man. 
Inscription : Praesidium et decus. 

69. A clock, whose finger points to the second hour. Inscription : Ultima 
secunda. 

70. Ship at sea carrying a light. Fishes and birds are attracted by the glow. 
Inscription : Veniunt ad lucem. 

Epilogus. — Noah's ark in tranquil water. Inscription: Non mergitur, scd 
extollitur. 



SIGNS REFERRING TO THE DIVINE CHILD. 

Praenesis. — A hen with chickens under her wings. A hawk preying in the 
air above. Inscription : Sub umbra alarum tuarum. 

Emblcma 1. A figure kneeling and holding a book wherein is represented a 
fiery heart. Inscription : Tolle lege. 

2. Altar upon which a fire is lighted by a sunray. Inscription: Extinctos 
suscitat ignes. 

3. Sunray falling through a lens and setting a ship on fire. Inscription: 
Jgnis ab Primo. 

4. Sun shining upon a lambskin extended upon the earth. Inscription : 
Descendit de coe is. 

5. A chrysalis upon a leaf. Inscription : Ecce vcnio. 

7. The sea and the rising sun. Inscription : Rcnovabit facfcm tcrrvc. 

8. A rising sun eclipsed by the moon. Inscription : Condor ut exorior. 

9. A chicken and an eagle in the air. The former is protected against the 
latter by a shield. Inscription : A facie pcrsequentis. 

10. A rose in the midst of a garden. Inscription : Eaec mihi sola placet. 



56 PRINCIPLES AND PRACTICE 

11. A lamb burning upon an altar. Inscription : Deus non despicies. 

12. Dogs hunting. Inscription : Fuga salutem. 

13. A lamb dying at the foot of a cross. Inscription: Obediens usque ad 
mortem. 

14. The ark of the covenant. Rays of lightning. Inscription : Procul este 
profani. 

15. Sun in the midst of clouds. Inscription : Fulgura m pluvium fuit. 

16. Sun shining upon sheep and wolves. Inscription : Super robos et malos. 

17. A well and a pitcher. Inscription : Hauriar, non exhauriar. 

18. Animals entering the ark. Inscription : Una salutem. 

19. Shepherd carrying a lamb. Inscription : Onus meum leve. 

20. Sheep drinking at a well. The water is stirred by a pole. Inscription * 
Similem dant vulnera formam. 

21. A dove sitting upon a globe. Inscription : A T on sufficit una. 

22. Light penetrating the clouds. Inscription : Umbram fugat Veritas. 

23. A vineyard and the rising sun. Inscription: Pertransiit beneficiendo. 

24. Three hearts with a sieve floating above them. Inscription : Casio 
contrito resurgent. 

25. Swan cleaning his feathers before proceeding to eat. Inscription: 
Antequam comedum. 

26. A hungry dog howling at the moon. Inscription : Inanis impetus. 

27. Ark of the covenant drawn by two oxen. Inscription: Sancta sanote. 

28. A winepress. Inscription : Premitur ut exprimat. 

29. An opening bud. Inscription : Vulneribus profunda opes. 

30. Amor shooting arrows at a heart. Inscription: Donee attingam. 

31. Cross and paraphernalia for crueification. Inscription: Praebet non 
prohibet. 

32. A sunflower looking towards the rising sun. Inscription: Usque ad 
occasum. 

33. Drops of sweat falling down in a garden. Inscription : Tandem resoluta 
venit. 

34. Sword protruding from the clouds. Inscription: Caedo noncedo. 

35. Hammer and anvil, a forge and a fire. Inscription: Ferendo, non 
feriendo. 

36. A ram crowned with thorns upon an altar. Inscription: Victima 
coronata. 

37. A sheep carrying animals. Inscription: Quam grave portat onus. 

38. A crucified person and a snake upon a tree. Inscription: Unde mors 
unde vita. 

39. A tree shedding tears into three dishes. Inscription : Et laesa medelam. 

40. A spring fountain. Inscription : Rigat ut erigat. 



PRINCIPLES AND PRACTICE 57 



41. A heart offered to an eagle. Inscription: Redibit ad Domdnum. 

42. A heart upon a cross surrounded by thorns, crowned with a laureL 
Inscription : Fignus amabile pads. 

43. Bird persecuted by a hawk seeks refuge in the cleft of a rock- Inscrip- 
tion: Hoc tuta sua sub antro. 

44. Target with a burning heart in the centre; Amor shooting arrows at it. 
Inscription : Trahe mi post te. 

45. Pelican feeding her young ones with her own blood. Inscription: Ut 
vitam habeant. 

47. Phoenix sinking into the flames. Inscription: Hie mihi dulce mori. 

48. Blood from a lamb flowing into a cup. Inscription : Purgantes temperat 
ignis. 

49. Clouds from which proceed rays of lightning. Inscription: Lux recto 
faiumque noscenti. 

50. Eagle flying towards the sun. Inscription : Tunc facie ad faciem. 

Epilogus. — A hedgehog, having rolled in fruits, is covered with them. Inscrip- 
tion : Venturi providus aevi. 

He who can see the meaning of all these allegories has his eyes open, 

Every Postulant in the Congregation of the Outer is expected to make 
these principles, practices, and tenets of the Fraternity a part of his or her daily 
life, thought and action. 

They are not mere generalities. One who looks for sensation, miracle or 
phenomena will undoubtedly be disappointed, and to such they will be of no 
effect. We safely assert, however, that the Ego that is- so far advanced as to 
be beyond the study, practice and application of these concepts, has so far 
advanced along the spiritual pathway as to have no need for the ministration 
of this Fraternity. 

It will be found that the personal application of these conceptions will 
require will power, strength of mind, and persistence, and they are the funda- 
mental requirements of progress in spiritual attainment and development. 

By making these principles and doctrines a part of one's daily life, they 
will enable such an one to reply definitely, positively and accurately on all 
questions properly and legitimately asked, concerning the attitude of the 
Fraternity regarding the vital problems of humanity. 

The Fraternity now publishes a "Standard Text Book," entitled "Rosi- 
crucian Fundamentals." The book is a digest of the Rosicrucian synthesis of 
Religion, Science and Philosophy. This book is the one recommended and 
used in our colleges by beginners in the Art. Thereafter each student is taught 
how to seek and attain knowledge from higher sources than books, which, 
after all, are but the expressions of their authors' conceptions on a given 
subject. The Fraternity, however, is not a publisher. Some of its lessons, 
lectures, etc., are printed and bound up for easy distribution, but they must be 
purchased directly from the publishing company whose name and address has 
already been given. The Society makes no profit on any of them. 

As a Postulant, you are at liberty to invite to membership any man or 
woman of good character, from the ages of sixteen in the case of ladies and 
from twenty-one in the case of gentlemen. Dues in local colleges are such as 
each college may provide for in its own by-laws. Membership in the Corres- 
pondence Section of the Congregation of the Outer is on the voluntary sub- 
scription plan, each member contributing a stated monthly sum according to 
his means. The High Council has no paid officers. All moneys received by 



58 PRINCIPLES AND PR ACTICE 

the Society go direct to the work of its propaganda, and the Society at all 
times is grateful for such contributions, donations and bequests as its mem- 
bers feel disposed to make. No individual member profits either directly or 
indirectly in a pecuniary manner. 

It is expected, and earnestly hoped, that You, as a member of the Con- 
gregation of the Outer, to whom this brochure comes, may so imbibe the spirit 
of true Rosicrucianism that you will become a power in our work and Art 

Each member of the Congregation of the Outer should make it his or her 
highest ambition to interest sufficient friends in the work to ensure the insti- 
tution and chartering of a regular College in such member's home city or town. 
All possible assistance, instruction, and co-operation will be given from the 
High Council. It is our intent to make Rosicrucianism a powerful factor in 
the work and activity of humanity thruout these United States. We trust You 
can be relied upon as one of our most active co-operators. 

In the section devoted to stating the Society's attitude toward the subject 
of Rest you were informed that a practice of concentration would be given 
you later in the work. 

Briefly, it is this. From the time you commence active work with us, 
make this part of your daily regime. On retiring, before committing yourself 
to the contemplation of oblivion, go over in retrospect the events of the day. 
Begin always with the events just before retiring and work back toward the 
beginning of the day. The reason for this will be given you later. As you 
consider each event, weigh it carefully, judge yourself, your attitude, at the 
time the event occurred and at the time you are concentrating upon it. Decide 
as to the right or wrong of your own position, and if you find yourself to have 
been wrong, make it your imperative first duty on the following day, to rectify 
that wrong attitude so far as in your power lies. By so doing you will in large 
measure assimilate the experience it is the purpose of your present incarnation 
to acquire, and further, you will prevent the accumulation of Karma which 
otherwise might require another incarnation to discharge. Then, bring visually 
before your spiritual contemplation the symbol of the Cross and Rose of the 
Order, and ascertain what message it may have for You personally. It is a 
good idea to send us such impressions as you may receive, and see how far 
they approach to the true symbolism they are designed to express. 

With the truest and most cordial sentiments of brotherhood and fraternal- 
ism, we welcome you to your present stage of membership, and anticipate 
your further progress amongst us. 



Reprinted from "in the Pronaos of the Temple". 
By Dr. Franz Hartmann, 1890. 



Why is there so much perplexity about the mysterious order of the Rosi- 
crucians? Let us ask in return, Why is there so much perplexity ahout that 
mysterious being called "Man"? The answer is that man is a spiritual being, 
inhabiting the spiritual world, which he has never entirely left; while the 
terrestrial personality in which he manifests himself during his earthly life 
Is an inhabitant of this planet. That which the historian and the scientist know- 
about man is merely that which refers to his physical body ; while nothing is 
known to them about his real self. To imagine that such knowledge is true 
anthropology is 'like imagining that we know all about a man if we once see the 
coat which he wears. Likewise the true Rosicrucians, whether they still walk 
upon the earth in a visible form, or whether' they inhabit the astral plane, are 
spiritual powers, such as are beyond the reach of examination of the externally 
reasoning historian or scientist. They are people wlho, as the Bible expresses it, 
"live upon the earth, but whose consciousness is in heaven." 

The vulgar sees only the external form, but not the spirit which is the true 
inhabitant of that form. To discern the latter, the power of spiritual discern- 
ment is required. The coat which a man wears does not make the man ; to pour 
water over a person does not make him a true Christian, and to have one's name 
entered into the register of some society calling itself "Rosicrucian," does not 
endow one with the rosy and golden light of love and wisdom that comes from 
the unfoldment of the "Rose" within the centre of one's soul. 

But it is far easier to undergo some external ceremony than to die the mystic 
death which is required for the purpose of passing through the "Gates of Gold" ; 
it is easier to profess a creed than to acquire true knowledge; and for this 
reason we find during the Middle Ages not less than at this present time many 
people who imagine that they could be made into Rosicrucians and Adepts, by 
joining some society dealing with mystical subjects. 

In the beginning of the 17th century Germany was overrun, not only by 
monks and nuns and religious fanatics of all kinds, but also by a great many 
impostors and adventurers. There were pretended Alchemists, Astrologers, For- 
tune-tellers, and there was a universal mania among the people to pry into the 
secrets of Nature, and to enrich themselves by alchemical processes, or, if need 
be, by the help of the devil. This epidemic of superstition and folly seemed tx> 
require a strong remedy, and as foolish people are not accessible to reasonable 
arguments, it occurred to some sharp-witted mind to try the more caustic remedy 
of sarcasm. There appeared in the year 1614 two pamphlets, wiritten by the 
same author, entitled, "Universal and General Reformation of the Whole Wide 
World" and the "Fama Fraternitatis ; or, Brotherhood of the Laudable Order of 
R.C. (Rosicrucians), a message to the Governments, nobles, and scientists of 
Europe" This book was out of print during the last century, and Frederic Nicolai, 
in Berlin, had it reprinted in the year 1781, falsifying, however, its date, inserting 
1681 instead of the correct date, and "Regenburg" instead of "Berlin." Another 
edition of the Fama Fraternitatis appeared at Frankfort-on-Maine in the year 
1827, and to this was added an additional part, entitled " Confession 

These books, soon after they first appeared, made a great impression upon 
the public mind, and were immediately translated into several languages. The 



60 ROSICRUCIAN ORDERS 



Universal Reformation is a satirical work. Its most interesting contents are an 
account of the meeting of a supposed Congress for the purpose of reforming the 
world. The story is as follows : — At the time of the Emperor Justinian, Apollo 
takes a look at the world, and finds it to be full of vices and wickedness. He 
therefore makes up his mind to call together a meeting of all the wise and 
virtuous men of the country to consult together how this evdl might he remedied. 
Unfortunately, among all of them there is none to be found who is possessed of 
sufficient virtue and intelligence to give the desired advice. Apollo therefore 
assembles the seven ancient sages of Greece and three Romans, Marcus, Cato, 
and Seneca. A young Italian philospher, hy the name of Jacob Mazzonius, is 
appointed secretary. The congregation meets in the delphie Palatium ; and now 
follow the speeches which were held. The sages talk the most egregious nonsense. 
Thales, for instance, advises that a window should be inserted in the breast of 
every man, so that the people could look into his heart. Solon has become a 
communist, and wants to divide out all the public and private property, so that 
all should have equal parts. Bias proposes to prohibit all intercourse between 
the people, to destroy the bridges and to forbid using ships. Cato desires that 
God should be asked to send another' deluge, to destroy the whole feminine sex 
and all males over 20 years of age; and to request Him to invent a new and 
better method of procreation. All the sages dispute and contradict each other, and 
finally it is resolved to cite the diseased century and make it come into court, 
so that the patient may be closely investigated. The century is brought in. It 
is an old man with a healthy-looking face, hut having a weak voice. They 
examine him, land find that his face is painted, and a further investigation 
shows that not a single part of his body is without some disease. The savants 
then come to the conclusion that they cannot cure him; but they do not want 
to adjourn without having it appear that they had done something very useful 
and important, so they impose a new tax upon cahbage, carrots and parsley. 
They publish the document with a jrreat deal of swagger and self-praise, and 
the delighted people jubilate and applaud. 

The meaning of this pamphlet, which was written for the purpose of throw- 
ing ridicule upon a certain class of people who wanted to improve the world 
at once and to show the absurdity and impossibility of such an undertaking, 
was plain enough, and it seems incredible that its purpose should have 'been 
misunderstood. That there were any people who took the matter seriously shows 
the extreme ignorance and want of judgment of the common people of those 
times, and forms an interesting episode for the student of history and intellectual 
evolution. The other pamphlet which accompanied the former is the celebrated 
Fama Fraternitatis. The Universal Reformation threw ridicule upon the self- 
constituted "world-reformers," and this second pamphlet now invites these would- 
be reformers to meet, and it, at the same time, gives them some useful hints as to 
what they might do to attain their object; advising them that the only true 
method for improving the world is to begin by improving themselves. This pam- 
phlet being like the other one, a satire upon the would-foe reformers and so-called 
Rosicrucians, might, for all that, have been written by a genuine Rosicrucian, for 
it contains true Rosicrucian principles, such as are advocated by the Adepts. 
It shows the insufficiency of the scientific and theological views of those times. 
It ridicules the imbecility of the pretended Alchemists, who imagined that by 
some chemical process they could transform lead into gold; but in doing so it 
gives good advice, and under the mask of divulging the laws and objects of some 
mysterious Rosicrucian Society, it indicates certain rules and principles, which 
afterward formed the basis of an organized society of investigators in Occultism, 
who adopted the name Rosicrucians. 

Added to this, Fama Fraternitatis is the story of the "pious, spiritual, and 
highly-illuminated Father," Fr. R. C, Christian Rosencreutz. It is said that he 
was a German nobleman, who had been educated in a convent, and that long 
before the time of the Reformation he had made a pilgrimage to the Holy Land 
in company with another brother of this convent, and that while at Damascus 
they had been initiated by some learned Arabs into the mysteries of the secret 
science. After remaining' three years at Damascus, they went to Fez, in Africa, 



ROSICRUCIAN ORDERS 61 



and there they obtained still more knowledge of magic, and of the relations 
existing between the macrocosm and microcosm. After having also travelled 
in Spain, he returned to Germany, where he founded a kind of a convent called 
Sanctus Spiritus, and remained there writing his secret science and continuing 
his studies. He then accepted as his assistants, at first three, and afterwards 
four more monks from the same convent in which he had been educated, and 
thus founded the first society of the Rosicrucians. They then laid down the 
results of their science in books, which are said to be still in existence, and in 
the hands of some Rosicrucians. It is then said that 120 years after his death, 
the entrance to his tomb was discovered. A staircase led into a subterranean 
vault, at the door of which was written, Post annos CXX. patebo. There was a 
light burning in the vault, which however, became extinct as soon as it wa3 
approached. The vault had seven sides and seven angles, each side being five 
feet wide and eight feet high. The upper part represented the firmament, the 
floor the earth, and they were laid out in triangles, while each side was divided 
into ten squares. In the middle was an altar, bearing a brass plate, upon which 
were engraved the letters, A. C. R. 0., and the words Hoc Universi Compendium 
vivus mihi Sepulchrum feci. In the midst were four figures surrounded by the 
words, Nequaquam Vacuum. Legis Jugum. Liberia* Evangelii. Dei Gloria 
Intacta. Below the altar was found the body of Rosencreuz, intact, and without 
any signs of putrefaction. In his hand was a book of parchment, with golden 
letters marked on the cover with a T (Testamentum?), and at the end was 
written, Ex Deo nascimur. In Jesu morimur. Per Spiritum Sanctum revivisci- 
mw«." There were signed the names of the brothers present at the (funeral of the 
deceased. 

In the year 1615, a new edition of these pamphlets appeared, to which was 
added another one, entitled Confessio; or, "the Confession of the Society and 
Brotherhood of the R. C. ;" giving great promises about future revelations, but 
ending with the advice to everybody that until these revelations were made the 
people should continue to believe in the Bible. 

All these pamphlets had — as will be shown farther on — one and the same 
author, and as the "General Reformation" was of an entirely satirical character 
and a pure invention, having no more foundation, in fact, than the Don Quixote 
de la Mancha of Cervantes, there is no reason whatever why we should believe 
that the succeeding pamphlets should have been meant seriously, and that the 
story of the returned knight, Christian Rosencreuz, should have been anything 
more than an allegory. Moreover, there is no indication of what became of the 
body of that knight after it was once discovered, nor that the temple of the 
Holy Ghost (Sanctus Spiritus) exists anywhere else but in the hearts of men. 

The whole object of these pamphlets seems to have been to present great 
truths to the ignorant, but to dish them up in a fictitious form, appealing to the 
curiosity of the people, and to the prevailing craving for a knowledge of the 
mysteries of Nature, which the majority of the people of these times wanted to 
know for the purpose of obtaining selfish and personal benefits. 

The beauty of the doctrines which shone through these satirical writings were 
so great and attractive that they excited universal attention ; but at the same 
time the craving of the majority of the people for the mysterious was so great 
that it blinded their eyes ,and rendered them incapable of perceiving the true 
object of the writer, which was to ridicule the pretensions of dogmatic science 
and theology, and to draw the people up to a higher conception of true Christi- 
anity. The belief in the existence of a real secret organization of Rosicrucians, 
possessed of the secret how to make gold out of lead and iron, and of prolonging 
life by means of taking some fluid in the shape of a medicine, was universal ; 
and quacks and pretenders of all kinds roamed over the country and helped to 
spread the superstitions, often selling worthless compounds for fabulous prices 
as being the "Elixir of Life;" while others wasted their fortunes and became 
poor in making vain efforts to transmute metals. 



62 ROSICRUCIAN ORDERS 

A flood of writings appeared, some attacking and some defending the Rosi- 
crucian Society, which was supposed to exist, but of which no one knew anything. 
Some people, and even some of the well-informed ones, believed in the existence 
of such a society ; others denied it. But neither one class nor the other could bring 
any positive proofs for their beliefs. People are always willing to believe that 
which they desire to be true, and everyone wanted to be admitted as a member 
of that secret society, of which nobody was certain whether it existed at all; 
and if anyone boasted of being a Rosicrucian, or succeeded in creating the im- 
pression that he was one, he awed the ignorant, and was regarded toy them as 
a very favoured person, and in this way impostors and adventurers often suc- 
ceeded in preying upon the pockets of the rich. 

Those who wanted to be taught magic and sorcery desired that a society 
or school where they might learn such things should exist; and because they 
desired it they believed in its existence. If no genuine Rosicrucian could be 
found, one had to be invented. If the true Rosicrucian society was not to be 
had, imitations <of what was believed to constitute a Rosicrucian society had 
to be organized. In this way numerous societies were formed, calling themselves 
"Rosicrucians" ; and "Rosierueianism" took various shapes. 

One of the most important publications, and which is calculated to throw 
light upon the mysterious subject of Rosierueianism which stall perplexes the 
learned, is the Chymical Marriage of Christian Rosencreuiss, printed in 1616. 
This, again, was written to throw ridicule upon the vain and self-conceited 
dogmatists, scientists, and "gold-makers" of those times, While at the same time 
It contains high and exalted truths, disguised in an allegorical form, but easily to 
be perceived by the practical Occultist, and by him only. It can easily be seen 
that the style and tendencies of this publication have a great deal of resemblance 
to that of the Fama Fratemitatis. Now it has been ascertained beyond any 
doubt that the author of the "Chemical Marriage" was Johann Valentine 
Andreae,* who wrote it while a young student in the years 1602 and 1603 In 
Tubingen. He acknowledges this in the history which he gives of his life, and he 
adds that he intended to give a true picture of the popular follies of that time. 
This renders it extremely probable that he was also the author of the "General 
Reformation," of the Confessio, and of the story of Christian Rosencreutz, and 
this probability amounts to almost conviction if we take into consideration the 
discovery made afterwards, that the "General Reformation" is nothing else but a 
literal translation of a part of a book from Boccalini's Ragguagli di Parnasso. 
Andreae was a great admirer of that author, and he also adopted his style in his 
Mythologia Christiana; it is therefore plain that he also made the above-named 
translation, and added it to his "Fama Fratemitatis." Both writings, in fact, 
form a complement to each other. In the "General Reformation" the political 
would-be reformers are held up to ridicule, and in the "Fama" the mystical 
dreamers, imaginary theosophists, pretended gold-makers, and supposed discov- 
erers of the universal panacea are castigated. There can toe no reasonable doubt 
that this was Andreae's object, and, moreover, his intimate friend, Professor 
Besoldt, in Tubingen, acknowledged it in saying that the character of both books 
was plain enough, and that it was very strange that so many intelligent people 
had been led by the nose to mistake their meaning. Andreae himself, without, 
however, acknowledging himself to be their author, expressed himself to the 
effect that the whole was a satire and a fable. In his "confession" he says: 
(Sc.) risisse semper Rosicrucianam fabulum et curiositatis fraterculos fuisse in 
sectatum-f and in his paper entitled "Turris Babel, seu judiciorum de Fraternitatae 
Rosaccae crucis chaos" he speaks still more plainly upon this subject. It seems 
to have been his object in this latter publication to help those to become sober 
again who had become intoxicated by misunderstanding the former publications, 
for he exclaims : "Listen, ye mortals ! In vain will ye wait for the arrival of 

*Dr. Johann Valentin Andreae was born Aug. 17, 1586, at Herrenberg, in Wurtem- 
berg, and died an abbot of Adelsberg, at Stuttgart, June 27, 1654. He spoke several 
languages, was well versed in theology, mathematics, history, and the natural sciences. 
He was of a noble mind, anxious to do good, and an original character. Herder describes 
him as a rose among the thorns. 

t Andreae's autobiography. Weismann, hist. eccl. P. ii„ p. 936. 



ROSICRUCIAN ORDERS 63 



that fraternity ; the comedy is over. The fama hag played it in, the fama has 
played it out," etc., etc. Still there were many who were not satisfied with this 
explanation, and who believed that it had been Andreae's intention to cause by 
his fama, a secret society of the scientists of his age to come into existence; hut 
Andreae was too wise to attempt such an absurdity and to apply to the most 
unreasonable persons of his age to form a reasonable society. 

The question why he should have selected the name "Rosicrucian" for his 
imaginary society is not difficult to answer. The Cross and the Rose were 
favourite symbols among the Alchemists and Theosophdsts long before anything 
of a "Rosicrucian Society" was known. Moreover, in his own coat of arms, as 
in that of Luther, there was a cross and four loses, a circumstance which probably 
led him to select that name. 

There is, perhaps, very rarely a fable or work of fiction invented which is 
not based upon some fact, however disconnected such facts may be with the 
subject. A work, entitled Sphinx Rosacea, printed in 1618, makes it appear very 
plausible that the writer of the Fama Fraternitatis, in inventing the story of 
Christian Rosencreutz and his three brothers, whose number was afterwards 
increased by four more, had certain originals in bis mind, which served as proto- 
types to construct his story. The author of that Sphinx says that the idea of 
forming such a society for the general reformation of mankind arose from the 
success of Luther's Reformation; that the knight, Christian Rosencreutz, was, 
in reality, no other person than a certain Andreas von Carolstadt, an adventurer, 
who had travelled a great deal, but never been in Palestine. He made himself so 
obnoxious to the clergy of his time, whom he desired to reform, that they, after 
his death, put the following Epitaph upon his grave: — Carolstadius Pestis 
Ecclesiae venonissima, tandem a Diabolo occisus est. This means: "Here lies 
Carolstadt, who was a poisonous plague to the Church until the devil killed him 
at last." The three supposed associates of Rosencreutz were the friends of 
Carolstadt, the reformer Zwingi, Oecolompadius, and Bucerus, and the four 
others, who were supposed to have been added afterwards, were probably Nicalaus 
Palargus, Marcus Stubner, Martin Cellurius, and, finally Thomas Miinster, all of 
which persons were more or less known on account -of their desire to aid in 
reforming the Church. 

As the people became infatuated with the idea of (becoming Rosicrucians, and 
no real society of Adepts could be found, they organized Rosicrucian societies 
without any real Adepts, and thus a great many so-called Rosicrucian societies 
came into existence. There was one such society founded by Christian Rose in 
1622, having head centres in the Hague, Amsterdam, Nuremberg, Mantua, Venice, 
Hamburg, Dantzig and Erfurt. They used to dress in black, and wore at their 
meetings blue ribbons with a golden wreath and a rose. As a sign of recognition 
the brothers wore a black silk cord in the top button hole. This ornament was 
given to the neophytes after they had promised under oath to be strangled by 
such a cord rather than reveal the secrets which they were supposed to possess. 
They also had another sign, consisting of the "tonsure," such as is used today 
by the Roman Catholic clergy, meaning a small round shaven spot on the top of 
the head, originating probably from the custom of the Buddhist priests, who 
shave their whole head. Hence many of them wore a wig, in order not to be 
recognized as belonging to the brotherhood. They led a very quiet life, and were 
devout people. On all high festivals, very early at sunrise they would leave their 
residence, and go out through the gate of the town facing the east. When another 
one of them appeared, or when they met at other places, one would say: Ave 
Frater! to which the other would answer, Rosae et Aureae; then the first one 
said Crucis, then both together said : Benedictus Deus Dominus noster, qui nobis 
dedit Signum! They also had for the sake of legitimation a large document, to 
which the Imperator affixed the great seal.* 

There was another "Rosicrucian society," formed at Paris in the year 1060 
by an apothecary named Jacob Rose. This society was dissolved in 1674. In con- 
sequence of the notorious case of wholesale poisoning by the ill-reputed Marquise 
de Brinvillier. 

• Extracted from the "Sphinx." Vol. I., No. 1. 



4 ROSICRUCIAN ORDERS 



Whether or not there ever were any real Adepts and genuine Alchemists 
among the members of these Rosicrucian societies, we are, of course, not in a 
position to affirm. We are satisfied to know that Adepts do exist and that 
Alchemy is a fact ; hut whether they had anything to do with these orders we do 
not know, nor do we care ahout it, as it is now of no consequence whatever. All 
that we know for certain in regard to this matter is, that there existed at that 
time persons in possession of an extraordinary amount of occult knowledge, as 
is shown by the books they have left ; but whether these persons belonged or did 
not belong to any organized society, is absolutely useless to know. 

During the life of Theophrastus Paracelsus, he was the intellectual centre to 
which Alchemists, Occultists, Mystics, Reformers and Rosicrucians were attracted, 
but there is no indication that he was a member of any society of men calling 
themselves "Rosicrucians." There is, likewise, no indication that after the time 
of Paracelsus any organized society of true Adepts, calling themselves "Rosicru- 
cian Society," ever existed. Some of the greatest minds of that age were engaged 
in occult research, and were naturally attracted together by the bonds of sym- 
pathy ; but however much they may have been united in the spirit (in the temple 
of the Holy Ghost), there is no indication that they had an organized society on 
the external plane, nor would any real Adepts need any other but spiritual signs 
of recognition. 

A book printed in 1714, and written by Sincerus Eenatus y contains the 
remarkable information that some years ago the Masters of the Rosicrucians had 
gone to India, and that none of them at present remained in Europe. This is not 
at all improbable ; for the moral atmosphere of Europe is at the present time not 
very congenial for spiritual development, nor very inviting to those who, while 
progressing on the Path of Light, are reincarnating in physical forms. 

As all researches after a real Rosicrucian society consisting of genuine Adepts 
were naturally fruitless, the excitement caused by the Fama fraternitatis gradually 
ceased, and there was not much said or written about them until between the 
years 1756 and 1768, when a new degree of Freemasonry came into existence, 
called the "Rosicrucian Knights, or' the order of Rose-croix, or the Knights of 
the Eagle and Pelican; but we should in vain search among these knights for 
any genuine Adept, or even for anyone possessed of occult knowledge or power ; 
for as our modern churches have lost the key to the mysteries which were once 
entrusted to their guardianship, and have degenerated into places for social 
gatherings and religious pastime, so our modern Masons have long ago lost the 
Word, and will not find it again unless they dive below the surface of external 
ceremonies and seek for it in their own hearts. 

The most important books written during the time of the Rosicrucian contro- 
versy were the following: — 

7. Books Written in Favour of the Rosicrucians :- 

(Titles translated from the German.) 

Fama Fraternitatis, or the discovery of the laudable Order of the Rosy Cross. — 
Anonym, Frankfurt, 1C15. 

Confessio, or Confession of the Fraternity of the Rosy Cross. — Anonym., Frank- 
furt, 1615. 

Opinion regarding the laudable Order of the Rosy Cross, by Adam Bruxius, 
M. D., 1616. 

Message to the Philosophical Fraternity of the Rosy Cross, by Valentin 
Tschirnessus, Goerlitz. 

Thesaurus Fidei, or warning to the novices of the Fraternity of the Rosy Cross, 
1619. 

Fons Gratiae, by Trenaeus Agnostus, C. W. 1619. 

Raptus Philosophicus, or Philosophical Revelations for the Fraternity of the R. 
C, 1619, by Rliodophilus Stansophorus. 



ROSICRUCIAN ORDERS 65 



Silentium Post Clamores. An apology resp. Defence, by R.M.F., 1617. 

Frater Crucis Rosacae, or, What kind of people are the Rosicrucians? By 
MA.O.F.W., 1617. 

Speculum Constantiae. Appeal to new members of the R. C. Society, by Trenaeus 
Agnostus, C.W., 1618. 

Themis Aurea.. The Laws and Regulations of the laudable Fraternity of the 
R.C., by Michael Maier, Imp. Cons. Com. Eq. Ex., 1618. 

Tintinabulum Sapnorum, or, The Discovery of the blessed Fraternity of the Order 
of the R.C., by Trenaeus Agnostus, C.W., 1619. 

Frater Non Frater. Admonitions to the disciples of the R.C., 1619. 

Prodromus Rhodo-Stauroticus. Directions for the practice of Alchemy, 1620. 

Colloquium Rhodo-Stauroticum. A discourse regarding the Fraternity of the 
R.C., 1621. 

Rosencreutz Ch. Chemical Marriage, Anno 1459? (1781). 

II. Writings Inimical to the Rosicrucians. 

Benevolent Advice regarding the Fama and Confessio of the R.C., by And. 
Libavius M.D., P.C., Sac. Thcolog. and Philosoph., 1616. 

Sphinx, Rosacea. Suspicions in regard to the mysteries of the R.C., by Chris- 
tophorus Nigrinus Philomusus and Theologus, 1618. 

The New Arabian and Moorish Fraternity, by Eusebius Christianus, a carrier of 
the wooden cross. 

Speculum Ambitionis, or .4. Mirror for Ambition, in which may be seen how the 
Devil has brought all sorts of new orders into existence. A refutation of the 
doctrines of that new sect, called Rosicrucians, by Joh. Hintner, 1620. 

Tomfoolery Discovered, or, Christian Refutation of the so-called Brothers of the 
Rosy Cross, showing that these people are not of God, but the Devil. A timely 
warning to all pious Christians. By Joh. Sifoert Aegl, 1617. 
The more important modern books on Rosicrucianism are : Semler's "Collec- 
tions to the history of the Rosicrucians"; Bouterwek's "Origin of the R.C. ; 
Murr, "The true origin of Rosicrucians and Freemasons" ; Buhle, "Origin and 
history of the R C." ; Nicolai, "Remarks about the history of the Rosicrucians 
and Freemasons" : Herder, "An article in the German Mercury of March, 1782, 
and reprinted in Herder's Philosophy and History," vol. 15, p. 258 ; Arnold, "His- 
tory of the churches and heretics," part ii., lib. xviii., cap. 18; Rossbach, "Joh. 
Valentin Andreae and his age," Berlin, 1819. There are numerous books on 
Alchemy, Theosophy, and Occult Science which have been written by people 
supposed to have been Rosicrucians; but they give no account of the history of 
the latter. The most prominent are the works of Theophrastus Paracelsus, Jacob 
Boehme, Cornelius Agrippa of Nettesheim; Robert Fludd's "Summum Bonum" ; 
John Arndt, "Silentium Dei," and "The true Christendom" ; Simon Studion, 
"Naometria" ; Trenaeus Philalethes, "Lumen de Lumina," and innumerable others, 
which may be drawn into this category ; but perhaps the most interesting of all 
is an illustrated work which is now out of print, and has become very rare, and 
which is entitled "The Secret Symbols of the Rosicrucians of the Sixteenth and 
Seventeenth Century," and from which a great deal of information contained 
in this present volume is taken. 



&9* l&oafcructett 4&lx&#U$. 

Eljc jFatn* ffv&U*ult&ti& 

Stye dtetttf r*l 5**arri3#c of ei»rf *tf an fUfttticretttz 

Reprinted from "The Real History of the Rosicrucians" 
By Arthur Edward Waite, 1887. 



Editor's note;— Mr. Arthur Edward Waite is one of the most painstaking 
apologists and writers on the subjects of Rosicrucian and Masonic history, and 
his works have the enviable merit of all possible accuracy. His valuable work 
referred to above is long since out of print, and we therefore offer the following 
reprint of portions of it, in order that all our fraters may have the benefit of a 
good text of otherwise unobtainable translations and renditions of these three 
famous Rosicrucian treatises, around which so much controversy and speculation 
have oeen built 



The Fama Featebnitatis of the Meritorious Order of the Rosy Cross, 
Addressed to the Learned in General, and the Governors of Europe. 

The original edition of the "Universal Reformation" contained the manifesto 
bearing the above title, but which the notary Haselmeyer declares to have existed 
in manuscript as early as the year 1610, as would also appear from a passage in 
the Cassel edition of 1614, the earliest which I have been able to trace. It was 
reprinted with the "Confessio Fraternitatis" and the "Allgenieine Reformation 
der Ganzen Welt" at Franckfurt-on-the-Mayne in 1615. A Dutch translation 
was also published in this year, and by 1617 there had been four Franckfurt 
editions, the last omitting the "Universal Reformation," which, though it received 
an elaborate alchemical elucidation by Brotoffer, 1 seems gradually to have dropped 
out of notice. "Other editions," says Buhle, "followed in the years immediately 
succeeding, but these it is unnecessary to notice. In the title-page of the third 
Franckfurt edition stands — First printed at Cassel in the year 1616. But the 
four first words apply to the original edition, the four last to this. 1 . 

Fama Fraternitatis; or, a Discovery of the Fraternity of the Most Laudable 

Order of the Rosy Cross. 

Seeing the only wise and merciful God in these latter days hath poured out 
so richly His mercy and goodness to mankind, whereby we do attain more and 
more to the perfect knowledge of His Son Jesus Christ and of Nature, that 
justly we may boast of the happy time wherein there is not only discovered unto 
us the half part of the world, which was heretofore unknown and hidden, but 
He hath also made manifest unto us many wonderful and never-heretofore seen 

1 "Elucidarius Major, odor Ekleuchtfrungrp liber die Reformation der ganzen Welten 
Welt . . . Durch Radtichs Brotofferr." 1617. 

2 De Quincey, "Rosicrucians and Freemasons." 



68 FAMA FRATERNITATIS 

works and creatures of Nature, and, moreover, hath raised men, indued with 
great wisdom, which might partly renew and reduce all arts (in this our spotted 
and imperfect age) to perfection, so that finally man might thereby understand 
his own nobleness and worth, and why he is called Microcostrms, and how far 
his knowledge extendeth in Nature. 

Although the rude world herewith will be but little pleased, but rather smile 
and scon* thereat ; also the pride and covetousness oif the learned is so great, it 
will not suffer them to agree together; but were they united, they might, out of 
all those things which in this our age God doth so richly bestow on us, collect 
Librum Naturae, or, a Perfect Method of all Arts. But such is their opposition 
that they still keep, and are loath to leave, the old course, esteeming Porphyry, 
Aristotle, and Galen, yea, and that which hath but a meer show of learning, 
more than the clear and manifested Light and Truth. Those, if they were now 
living, with much joy would leave their erroneous doctrines; but, here is too 
great weakness for such a great work. And although in Theologie, Physic, and 
the Mathematic, the truth doth oppose it itself, nevertheless, the old Enemy, 
by his subtilty and craft, doth show himself in hindering every good purpose 
by his instruments and contentions wavering people. 

To such an intention of a general reformation, the most godly and highly- 
illuminated Father, our Brother, C. R. C, a German, the chief and original of 
our Fraternity, hath much and long time laboured, who, by reason of his poverty 
(although descended of noble parents), in the fifth year of his age was placed in 
a cloyster, where he had learned indifferently the Greek and Latin tongues, and 
(upon his earnest desire and request), being yet in his growing years, was 
associated to a Brother, P. A. L., who had determined to go to the Holy Land. 
Although this Brother dyed in Ciprus, and so never came to Jerusalem, yet our 
Brother C. R. C. did not return, but shipped himself over, and went to Damasco, 
minding from thence to go to Jerusalem. But by reason of the feebleness of his 
body he remained still there, and by his skill in physic he obtained much favour 
with the Turks, and in the meantime he became acquainted with the Wise Men 
of Damcar in Arabia, and beheld what great wonders they wrought, and how 
Nature was discovered unto them. 

Hereby was that high and noble spirit of Brother C. R. C. so stired up, that 
Jerusalem was not so much now in his mind as Damasco ;* also he could not bridle 
his desires any longer, but made a bargain with the Arabians that they should 
carry him for a certain sum of money to Damcar. 

He was but of the age of sixteen years when he came thither, yet of a 
strong Dutch constitution. There the Wise Men received him not as a stranger 
(as he himself witnesseth), but as one whom they had long expected; they called 
him by his name, and shewed him other secrets out of his cloyster, whereat he 
could not but mightily wonder. 

He learned there better the Arabian tongue, so that the year following he 
translated the book M into good Latin, which he afterwards brought with him, 
This is the place where he did learn his Physick and his Mathematics, whereof 
the world hath much cause to rejoice, if there were more love and less envy. 

After three years he returned again with good consent, shipped himself over 
Sinus AraMcus into Egypt, where he remained not long, but only took better 
notice there of the plants and creatures. He sailed over the whole Mediterranean 
Sea for to come unto Fez, where the Arabians had directed him. 

It is a great shame unto us that wise men, so far remote the one from the 
other, should not only be of one opinion, hating all contentious writings, but also 

1 Damascus and the unknown city denominated Danncar are continually confused in 
the German editions. Brother C. R. C. evidently did not project a journey to Damascus, 
which he had already reached ; nevertheless this is the name appearing in this place, and 
I have decided on retaining it for reasons which will subsequently be made evident. 



FAMA FRATERNITATIS 69 



be so willing and ready, under the seal of secresy, to impart their secrets to 
others. Every year the Arabians and Africans do send one to another, inquiring 
one of another out of their arts, if happily they had found out some better things, 
or if experience had weakened their reasons. Yearly there came something to 
light whereby the Mathematics, Physic, and Magic (for in those are they of Fez 
most skilful) were amended. There is now-a-days no want of learned men in 
Germany, Magicians, Cabalists, Physicians, and Philosophers, were there but 
more love and kindness among them, or that the most part of them would not 
keep their secrets close only to themselves. 

At Fez he did get acquaintance with those which are commonly called the 
Elementary inhabitants, who revealed unto him many of their secrets, as we 
Germans likewise might gather together many things if there were the like unity 
and desire of searching out secrets amongst us. 

Of these of Fez he often did confess, that their Magia was not altogether 
pure, and also that their Cabala was defiled with their Religion; but, notwith- 
standing, he knew how to make good use of the same, and found still more 
better grounds for his faith, altogether agreeable with the harmony of the whole 
world, and wonderfully impressed in all periods of time. Thence proceedeth that 
fair Concord, that as in every several kernel is contained a whole good tree or 
fruit, so likewise is included in the little body of man, the whole great world, 
whose religion, policy, health, members, nature, language, words, and works, are 
agreeing, sympathizing, and in equal tune and melody with God, Heaven, and 
Earth ; and that which is disagreeing with them is error, falsehood, and of the 
devil, who alone is the first, middle, and last cause of strife, blindness, and 
darkness in the world. Also, might one examine all and several persons upon 
the earth, he should find that which is good and right is always agreeing with 
itself, but all the rest is spotted with a thousand erroneous conceits. 

After two years Brother R. C. departed the city Fez, and sailed with many 
costly things into Spain, hoping well, as he himself had so well and profitably 
spent his time in his travel, that the learned in Europe would highly rejoyce with 
him, and begin to rule and order all their studies according to those sure and 
sound foundations. He therefore conferred with the learned in Spain, shewing 
unto them the errors of our arts, and how they might be corrected, and from 
whence they should gather the true Inditia of the times to come, and wherein 
they ought to agree with those things that are past; also how the faults of the 
Church and the whole Philosophic Moralis were to be amended. He shewed 
them new growths, new fruits, and beasts, which did concord with old philosophy 
and prescribed them new Axiomata, whereby all things might fully be restored' 
But it was to them a laughing matter, and being a new thing unto them, they 
feared that their great name would be lessened if they should now again begin 
to learn, and acknowledge their many years' errors, to which they were 
accustomed, and wherewith they had gained them enough. Who so loveth 
unquietness, let him be reformed (they said). The same song was also 
sung to him by other nations, the which moved him the more because it happened 
to him contrary to his expectation, being then ready bountifully to impart all 
his arts and secrets to the learned, if they would have but undertaken to write 
the true and infallible Axiomata, out of all faculties, sciences, and arts, and 
whole nature, as that which he knew would direct them, like a globe or circle, to 
the onely middle point and centrum, and (as it is usual among the Arabians) it 
should onely serve to the wise and learned for a rule, that also there might be a 
society in Europe which might have gold, silver, and precious stones, sufficient 
for to bestow them on kings for their necessary uses and lawful purposes, with 
which [society] such as be governors might be brought up for to learn all that 
which God hath suffered man to know, and thereby to be enabled in all times of 
need to give their counsel unto those that seek it, like the Heathen Oracles. 

Verily we must confess that the world in those days was already big with 
those great commotions, labouring to be delivered of them, and did brimr forth 
painful, worthy men, who brake with all force through darkness and bnrbarism 
and left us who succeeded to follow them. Assuredly they have been the upper- 



70 FAMA FRATERNITATIS 

most point in Trygono igneo, whose flame now should be more and more brighter, 
and shall undoubtedly give to the world the last light. 

Such a one likewise hath Theophrastus been in vocation and callings, 
although he was none of our Fraternity, yet, nevertheless hath he didigently read 
over the Book M, whereby his sharp ingenium was exalted; but this man was also 
hindered in his course by the multitude of the learned and wise-seeming men, 
that he was never able peaceably to confer with others of the knowledge and 
understanding he had of Nature. And therefore in his writings he rather 
mocked these busie bodies, and doth not shew them altogether what he was; 
yet, nevertheless, there is found with him well grounded the afore-named 
Harmonia, which without doubt he had imparted to the learned, if he had not 
found them rather worthy of subtil vexation then to be instructed in greater arts 
and sciences. He thus with a free and careless life lost his time, and left unto the 
world their foolish pleasures. 

But that we do not forget our loving Father, Brother C. R., he after many 
painful travels, and his fruitless true instructions, returned again into Germany, 
the which he heartily loved, by reason of the alterations which were shortly to 
come, and of the strange and dangerous contentions. There, although he could 
have bragged with his art, but specially of the transmutations of metals, yet did 
he esteem more Heaven, and men, the citizens thereof, than all vaJn glory and 
pomp. 

Nevertheless, he buiided a fitting and neat habitation, in the which be 
ruminated his voyage and philosophy, and reduced them together in a true 
memorial. In this house he spent a great time in the mathematics, and made 
many fine instruments, ex omnibus hujus artis partibus, whereof there is but 
little remaining to us, as hereafter you shall understand. 

After five years came again into his mind the wished for Reformation ; and 
in regard [of it] he doubted of the ayd and help of others, although he himself 
was panful, lusty, and unwearisom; howsoever he undertook, with some few 
adjoyned with him, to attempt the same. Wherefore he desired to that end to 
have out of his first cloyster (to the which he bare a great affection) three of 
his brethren, Brother G. V., Brother I. A., and Brother I. O., who had some more 
knowledge of the arts than at that time many others had. He did bind those 
three unto himself, to be faithful, diligent, and secret, as also to commit care- 
fully to writing all that which he should direct and instruct them in, to the 
end that those which were to come, and through especial revelation should be 
received into this Fraternity, might not be deceived of the least sillable and word. 

After this manner began the Fraternity of the Rosie Cross — first, by four 
persons onely, and by them was made the magical language and writing, with a 
large dictionary, which we yet dayly use to God's praise and glory, and do finde 
great wisdom therein. They made also the first part of the Book M, but in 
respect that that labour was too heavy, and the unspeakable concourse of the 
sick hindered them, and also whilst his new building (called S&ncti Spiritus) 
was now finished, they concluded to draw and receive yet others more into their 
Fraternity. To this end was chosen Brother R. C, his deceased father's brother's 
son; Brother B., a skilful painter; G. G., and P. D., their secretary, all Germans 
except I. A., so in all they were eight in number, all batchelors and of vowed 
virginity, by whom was collected a book or volumn of all that which man can 
desire, wish, or hope for. 

Although we do now freely confess that the world is much amended within 
an hundred years, yet we are assured that our Axiomata shall immovably remain 
unto the world's end, and also the world in her highest and last age shall not 
attain to see anything else; for our Rota takes her beginning from that day 
when God spake Fiat and shall end when he shall speak Pereat; yet God's clock 
striketh every minute, where ours scarce striketh perfect hours. We also sted- 
fastfly beleeve, that if our Brethren and Fathers had lived in this our present and 
clear light, they would more roughly have handled the Pope, Mahomet, scribes, 



FAMA FRATERNITATIS 71 

artists, and sophisters, and showed themselves more helpful, not simply with 
sighs and wishing of their end and consummation. 

When now these eight Brethren had disposed and ordered all things in such 
manner, as there was not now need of any great labour, and also that every one 
was sufficiently instructed and able perfectly to discourse of secret and manifest 
philosophy, they would not remain any longer together, but, as in the beginning 
they had agreed, they separated themselves into several countries, because that 
not only their Axiomata might in secret be more profoundly examined by the 
learned, but that they themselves, if in some country or other they observed any- 
thing, or perceived some error, might inform one another of it. 

Their agreement was this: — 

First, That none of them should profess any other thing than to cure the 
sick, and that gratis. 

Second, None of the posterity should be constrained to wear one certain kind 
of habit, but therein to follow the custom of the country. 

Third, That every year, upon the day C, they should meet together at the 
house Sancti Spiritus, or write the cause of his absence. 

Fourth, Every Brother should look about for a worthy person who, after his 
decease, might succeed him. 

Fifth, The word R. C. should be their seal, mark, and character. 

Sixth, The Fraternity should remain secret one hundred years. 

These six articles they bound themselves one to another to keep; five of the 
Brethren departed, onely the Brethren B. and D. remained with the Father, 
Brother R. C., a whole year. When these likewise departed, then remained by 
him his cousen and Brother I. O., so that he hath all the days of his life with 
him two of his Brethren. And although that as yet the Church was not cleansed, 
nevertheless, we know that they did think of her, and what with longing desire 
they looked for. Every year they assembled together with joy, and made a full 
resolution of that which they had done. There must certainly have been great 
pleasure to hear truly and without invention related and rehearsed all the won- 
ders which God hath poured out here and there throughout the world. Every one 
may hold it out for certain, that such persons as were sent, and joyned together 
by God and the Heavens, and chosen out of the wisest of men as have lived in 
many ages, did live together above all others in highest unity, greatest secresy, and 
most kindness one towards another. 

After such a most laudable sort they did spend their lives, but although they 
were free from all diseases and pain, yet, notwithstanding, they could not live 
and pass their time appointed of God. The first of this Fraternity which dyed, 
and that in England, was I. O., as Brother C. long before had foretold him ; he 
was very expert, and well learned in Cabala, as his Book called H witnesseth. In 
England he is much spoken of, and chiefly because he cured a young Earl of 
Norfolk of the leprosie. They had concluded, that, as much as possibly could be, 
their burial place should be kept secret, as at this day it is not known unto us 
what is become of some of them, yet every one's place was supplied with a fit 
successor. But this we will confesse publickly by these presents, to the honour 
of God, that what secret soever we have learned out of the book M, although 
before our eyes we behold the image and pattern of all the world, yet are there 
not shewn unto us our misfortunes, nor hour of death, the which only is known 
to God Himself, who thereby would have us keep in a continual readiness. But 
hereof more in our Confession, where we do set down thirty-seven reasons where- 
fore we now do make known our Fraternity, and proffer such high mysteries 
freely, without constraint and reward. Also we do promise more gold then both 
the Indies bring to the King of Spain, for Europe is with child, and will bring 
forth a strong child, who shall stand in need of a great godfather's gift. 



72 FAMA FRATERNITATIS 

After the death of I. O., Brother R. C. rested not, but, as soon as he could, 
called the rest together, and then, as we suppose, his grave was made, although 
hitherto we (who were the latest) did not know when our loving Father R. G. 
died, and had no more but the bare names of the beginners, and all their suc- 
cessors to us. Yet there came into our memory a secret, which, through dark and 
hidden words and speeches of the hundred years, Brother A., the successor of D. 
(who was of the last and second row of succession, and had lived amongst many 
of us), did impart unto us of the third row and succession; otherwise we must 
confess, that after the death of the said A., none of us had in any manner known 
anything of Brother C. R., and of his first fellow-brethren, then that which was 
extant of them in our philosophical Bibuotheca, amongst which our Axiomata 
was held for the chiefest, Rota Mundi for the most artificial, and Protheus for 
the most profitable. Likewise, we do not certainly know if these of the second 
row have been of like wisdom as the first, and if they were admitted to all things, 

It shall be declared hereafter to the gentle reader not onely what we have 
heard of the burial of Brother R. C, but also it shall be made manifest publicly, 
by the foresight, sufferance, and commandment of God, whom we most faithfully 
obey, that if we shall be answered discreetly and Christian-like, we will not be 
ashamed to set forth publickly in print our names and surnames, our meetings, 
or anything else that may be required at our hands. 

Now, the true and fundamental relation of the finding out of the high-illumi- 
nated man of God, Fra: C. R. C, is this : — After that A. in Gallia Narbonensi was 
deceased, there succeeded in his place our loving Brother N. N. This man, after 
he had repaired unto us to take the solemn oath of fidelity and secresy, informed 
us bona fide, that A. had comforted him in telling him, that this Fraternity should 
ere long not remain so hidden, but should be to all the whole German nation help- 
ful, needful, and commendable, of the which he was not in anywise in his estate 
ashamed. The year following, after he had performed his school right, and was 
minded now to travel, being for that purpose sufficiently provided with Fortunatus' 
purse, he thought (he being a good architect) to alter something of his building, 
and to make it more fit. In such renewing, he lighted upon the Memorial Table, 
which was cast of brasse, and containeth all the names of the Brethren, with 
some few other things. This he would transfer into another more fitting vault, 
for where or when Brother R. C. died, or in what country he was buried, was by 
our predecessors concealed and unknown unto us. In this table stuck a great 
naile somewhat strong, so that when it was with force drawn out it took with 
it an indifferent big stone out of the thin wall or plaistering of the hidden door, 
and so unlooked for uncovered the door, whereat we did with joy and longing 
throw down the rest of the wall and cleared the door, upon which was written In 
great letters — 

Post OXX Annos Pateoo, 

with the year of the Lord under it. Therefore we gave God thanks, and let it 
rest that same night, because first we would overlook our Rota — but we refer 
ourselves again to the Confession, for what we here publish is done for the help 
of those that are worthy, but to the unworthy, God willing, it will be small profit. 
For like as our door was after so many years wonderfully discovered, also there 
shall be opened a door to Europe (when the wall is removed), which already 
doth begin to appear, and with great desire is expected of many. 

In the morning following we opened the door, and there appeared to oui 
sight a vault of seven sides and seven corners, every side five foot broad, and 
the height of eight foot. Although the sun never shined in this vault, neverthe- 
less, it was enlightened with another sun, which had learned this from the sun, 
and was situated in the upper part in the center of the sieling. In the midst, 
instead of a tomb-stone, was a round altar, covered with a plate of brass, and 
thereon this engraven : — 

A. C. R. C. Hoc universi compendium unius mihi sepulchrum feci. 



FAMA FRATERNITATIS 73 



Round about the first circle or brim stood, 

Jesus mihi omnia. 
In the middle were four figures, inclosed in circles, whose circumscription was, 

1. Nequaquam Vacuum. 

2. Legis Jugum. 

3. Libertas Evangelii. 

4. Dei Gloria Intacta. 

This is all clear and bright, as also the seventh side and the two heptagons. So 
we kneeled down altogether, and gave thanks to the sole wise, sole mighty, and 
sole eternal God, who hath taught us more than all men's wits could have found 
out, praised be His holy name. This vault we parted in three parts, the upper 
part or sieling, the wall or side, the ground or floor. Of the upper part you 
shall understand no more at this time but that it was divided according to the 
seven sides in the triangle which was in the bright center ; but what therein Is 
contained you (that are desirous of our Society) shall, God willing, behold the 
same with your own eyes. Every side or wall is parted into ten squares, every 
one with their several figures and sentences,, as they are truly shewed and set 
forth concentratum here in our book. The bottom again is parted in the triangle, 
but because therein is described the power and rule of the Inferior Governors, 
we leave to manifest the same, for fear of the abuse by the evil and ungodly 
world. But those that are provided and stored with the Heavenly Antidote, do 
without fear or hurt, tread on and bruise the head of the old and evil serpent, 
which this our age is well fitted for. Every side or wall had a door for a chest, 
wherein there lay divers things, especially all our books, which otherwise we had, 
besides the Vocabulario of Theophrastus Paracelsus of Hohenheim, and these 
which daily unfalsifieth we do participate. Herein also we found his Itmerarium 
and Vita, whence this relation for the most part is taken. In another chest were 
looking-glasses of divers virtues, as also in other places were little bells, burning 
lamps, and chiefly wonderful artificial songs — generally all was done to that end, 
that if it should happen, after many hundred years, the Fraternity should come 
to nothing, they might by this onely vault be restored again. 

Now, as we had not yet seen the dead body of our careful and wise Father, 
we therefore removed the altar aside; then we lifted up a strong plate of brass, 
and found a fair and worthy body, whole and unconsumed, as the same is here 
lively counterfeited, 1 with all the ornaments and attires. In his hand he held a 
parchment called T, 3 the which next unto the Bible is our greatest treasure, which 
ought not to be delivered to the censure of the world. At the end of this book 
standeth this following Elogium. 

Granum pectori Jesu insitum. 

C. R. C. ex nobili atque splendida Germanise R. C. familia oriundus, vlr sul 
seculi divinis revelationibus, subtilissimis imaginationibus, indefessis laborious 
ad cceslestia atque humana mysteria ; arcanave admissus postquam suam (quam 
Arabico at Africano itineribus collejerat) plus quam regiam, atque imperatoriam 
Gazam suo seculo nondum convenientem, posteritati eruendam custodivisset et 
jam suarum Artium, ut et nominis, fides ac conjunctissimos heredes instituisset, 
mundum minutum omnibus motibus magno illi respondentem fabricasset hocque 
tandem preteritarum, prsesentium, et futurarum, rerum compendio extracto. cente- 
nario major, non morbo (quern ipse nunquam corpore expertus erat, nunquam 
alios infestare sinebat) ullo pellente sed Spiritis Dei evocante. illuminatam ani- 
mam (inter Fratrum amplexus et ultima oscula) fidelissimo Creatori Deo reddi- 

1 The illustration which is here referred to is, singularly enough, not reproduced in 
the text of the translation, and it is also absent from the Dutch version of 1617. As there 
are no other editions of the "Fama Fraternitatis" in the Library of the British Museum. 
I also am unable to gratify the curiosity of my readers by a copy of the original engraving. 

* In the English translation the letter I has been substituted by a typographical error, 
or by an error of transcription for the T which is found in all the German editions. 



74 FAMA FRATERNITATIS 

disset, Pater delictissimus, Frater suavissimus, praeceptor fidelissimus, amicus 
integerimus, a suis ad 120 annos hie absconditus est. 

Underneath they had subscribed themselves, 

1. Fra. I. A. Fra. C. H. electkme Fraternitatis caput. 

2. Fra. G. V. M. P. C. 

3. Fra. F. R. C, Junior haeres S. Spiritus. 

4. Fra. F. B. M. P. A., Pictor et Architectus. 

5. Fra. G. G. M. P. L, Caoalista. 

Secundi Circuli. 

1. Fra. P. A. Successor, Fra. I. O., Mathematicm. 

2. Fra. A. Successor, Fra. P. D. 

3. Fra. R. Successoi- Patris C. R. C, cum Christo triumphantit. 

At the end was written, 

Ex Deo nasdmur, in Jesu morimur, per Spiritum Sanctum revwiscimus. 

At that time was already dead, Brother I. O. and Brother D., but their burial 
place where is it to be found? We doubt not but our Fra. Senior hath the same, 
and some especial thing layd in earth, and perhaps likewise hidden. We also 
hope that this our example will stir up others more diligently to enquire after 
their names (which we have therefore published), and to search for the place of 
their burial ; the most part of them, by reason of their practice and physick, are 
yet known and praised among very old folks ; so might perhaps our Gaza be en- 
larged, or, at least, be better cleared. 

Concerning Minutum Mundum, we found it kept in another little altar, truly 
more finer then can be imagined by any understanding man, but we will leave 
him undescribed untill we shall be truly answered upon this our true-hearted 
Fama. So we have covered it again with the plates, and set the altar thereon, 
shut the door and made it sure with all our seals. Moreover, by instruction, and 
command of our Rota, there are come to sight some books, among which is con- 
tained M (which were made instead of household care by the praiseworthy 
M. P.). Finally, we departed the one from the other, and left the natural heirs 
in possession of our jewels. And so we do expect the answer and judgment of 
the learned and unlearned. 

Howbeit we know after a time there will now be a general reformation, both 
of divine and humane things, according to our desire and the expectation of 
others ; for it is fitting, that before the rising of the Sun there should appear and 
break forth Aurora, or some clearness, or divine light in the sky. And so, in 
the meantime, some few, which shall give their names, may joyn together, thereby 
to increase the number and respect of our Fraternity, and make a happy and 
wished for beginning of our Philosophical Canons, prescribed to us by our 
Brother R. C, and he partakers with us of our treasures (which never can fail 
or be wasted) in all humility and love, to be eased of this world's labours, and 
not walk so blindly in the knowledge of the wonderful works of God. 

But that also every Christian may know of what Religion and belief we are, 
we confess to have the knowledge of Jesus Christ (as the same now in these 
last days, and chiefly in Germany, most clear and pure is professed, and is now 
adays cleansed and voyd of all swerving people, hereticks, and false prophets), 
in certain and noted countries maintained, defended, and propagated. Also we 
use two Sacraments, as they are instituted with all Formes and Ceremonies of 
the first and renewed Church. In Politia we acknowledge the Roman Empire 
and Quartam Monarchiam for our Christian head, albeit we know what altera- 
tions be at hand, and would fain impart the same with all our hearts to other 
godly learned men, notwithstanding our handwriting which is in our hands, no 
man (except God alone) can make it common, nor any unworthy person is able 



FAMA FRATERNITATIS 75 



to bereave us of it. But we shall help with secret aid this so good a cause, as 
God shall permit or hinder us. For our God is not blinde, as the heathen's For- 
tuna, but is the Churches' ornament and the honour of the Temple. Our Phil- 
osophy also is not a new invention, but as Adam after his fall hath received it, 
and as Moses and Solomon used it, also it ought not much to be doubted of, or 
contradicted by other opinions, or meanings; but seeing the truth is peaceable, 
brief, and always like herself in all things, and especially accorded by with 
Jesus in omni parte and all members, and as He is the true image of the Father, 
bo is she His image, so it shal not be said, This is true according to Philosophy* 
but true according to Theodogie; and wherein Plato, Aristotle, Pythagoras, and 
others did hit the mark, and wherein Enoch, Abraham, Moses, Solomon, did 
excel, but especially wherewith that wonderful book the Bible agreeth. All that 
same concurreth together, and maketh a sphere or globe whose total parts, are 
equidistant from the center, as hereof more at large and more plain shal be 
spoken of in Christianly Conference (in den Boecke des Levens). 

But now concerning, and chiefly in this our age, the ungodly and accursed 
gold-making, which hath gotten so much the upper hand, whereby under colour 
of it, many runagates and roguish people do use great villainies, and cozen and 
abuse the credit which is given them ; yea, now adays men of discretion do hold 
the transmutation of metals to be the highest point and fastigium in philosophy. 
This is all their intent and desire, and that God would be more esteemed by them 
and honoured which could make great store of gold, the which with unpremedi- 
tate prayers they hope to obtain of the alknowing God and searcher of all hearts ; 
but we by these presents publickly testifie, that the true philosophers are far of 
another minde, esteeming little the making of gold, which is but a paragon, for 
besides that they have a thousand better things. We say with our loving Father 
C. R. C, Phy. aurium nisi quantum aurum, for unto him the whole nature is 
detected; he doth not rejoice that he can make gold, and that, as saith Christ, 
the devils are obedient unto him, but is glad that he seeth the Heavens open, the 
angels of God ascending and descending, and his name written in the book of life. 

Also we do testifie that, under the name of Chymia, many books and pictures 
are set forth in Contumeliam gloriae Dei, as we wil -name them in their due 
season, and wil give to the pure-hearted a catalogue or register of them. We 
pray all learned men to take heed of these kinde of books, for the Enemy never 
resteto, but soweth his weeds til a stronger one doth root them out. 

So, according to the wil and meaning of Fra. C. R. C, we his brethren re- 
quest again all the learned in Europe who shal read (sent forth in five languages) 
this our Fama and Confessio, that it would please them with good deliberation 
to ponder this our offer, and to examine most nearly and sharply their arts, and 
behold the present time with all diligence, and to declare their minde, either 
communicato consilio, or singulatim by print. And although at this time we 
make no mention either of our names or meetings, yet nevertheless every one's 
opinion shal assuredly come to our hands, in what language so ever it be, nor 
any body shal fail, whoso gives but his name, to speak with some of us, either 
by word of mouth, or else, if there be some lett, in writing. And this we say for 
a truth, that whosoever shal earnestly, and from his heart, bear affection unto 
us, it shal be beneficial to him in goods, body, and soul ; but he that is false- 
hearted, or onely greedy of riches, the same first of all shal not be able in any 
manner of wise to hurt us, but bring himself to utter mine and destruction. Also 
our building, although one hundred thousand people had very near seen and 
beheld the same, shal for ever remain untouched, undestroyed, and hidden to the 
wicked world. 

Sub umbra alarum tuarum, Jehova. 



C*ttf*00f*+ 



The Confession of the Rosicrucian Fraternity, Addressed to the 
Learned of Europe 



The translation of this manifesto which follows the Fama in the edition 
accredited by the great name of Eugenius Philaiethes is prolix and careless : being 
made not from the Latin original but from the later German version. As a relic 
of English Rosicrucian literature I have wished to preserve it, and having sub- 
jected it to a searching revision throughout, it now represents the original with 
sufficient fidelity for all practical purposes. The "Confessio Fraternitatis" appeared 
in the year 1615 in a Latin work entitled "Secretioris Philosophise Consideratio 
Brevio a Philippo a Gabella, Philosophise studisso, conscripta; et nunc primum 
una cum Confessione Fraternitatis R. C," in lucem edita, Cassellis, excudebat G. 
Wesselium, a 1615. Quarto." It was prefaced by the following advertisement : — 

"Here, gentle reader, you shall find incorporated in our Confession thirty- 
seven reasons of our purpose and intention, the which according to thy pleasure 
thou mayst seek out and compare together, considering within thyself if they be 
sufficient to allure thee. Verily, it requires no small pains to induce any one 
to believe what doth not yet appear, but when it shall be revealed in the full 
blaze of day, I suppose we should be ashamed of such questionings. And as we 
do now securely call the Pope Antichrist, which was formerly a capital offence 
in every place, so we know certainly that what we here keep secret we shall in 
the future thunder forth with uplifted voice, the which, reader, with us desire 
with all thy heart that it may happen most speedily, "Fbatbes R. C." 

Confessio Fraternitatis R. C. ad Eruditos Europae. 

CHAPTER I. 

Whatsoever you have heard, O mortals, concerning our Fraternity by the 
trumpet sound of the Fama R. C, do not either believe it hastily, or wilfully 
suspect it. It is Jehovah who, seeing how the world is falling to decay, and 
near to its end, doth hasten it again to its beginning, inverting the course of 
Nature, and so what heretofore hath been sought with great pains and dayly 
labor He doth lay open now to those thinking of no such thing, offering it to 
the willing and thrusting it on the reluctant, that it may become to the good 
that which will smooth the troubles of human life and break the violence of un- 
expected blows of Fortune, but to the ungodly that which will augment their sins 
and their punishments. 

Although we believe ourselves to have sufficiently unfolded to you in the 
Fama the nature of our order, wherein we follow the will of our most excellent 
father, nor can by any be suspected of heresy, nor of any attempt against the 
commonwealth, we hereby do condemn the East and the West (meaning the Pope 
and Mahomet) for their blasphemies against our Lord Jesus Christ, and offer to 
the chief head of the Roman Empire our prayers, secrets, and great treasures of 
gold. Yet we have thought good for the sake of the learned to add somewhat 
more to this, and make a better explanation, if there be anything too deep, hid- 
den, and set down over dark, in the Fama, or for certain reasons altogether 
omitted, whereby we hope the learned will be more addicted unto us, and easier 
to approve our counsel. 



CONFESSION OF ROSICRUCIAN FRATERNITY 77 



CHAPTER II. 

Concerning the amendment of philosophy, we have (as much as at this pres- 
ent is needful) declared that the same is altogether weak and faulty; nay, whilst 
many (I know not how) alledge that she is sound and strong, to us it is certain 
that she fetches her last breath. 

But as commonly even in the same place where there breaketh forth a new 
disease, nature discovereth a remedy against the same, so amidst so many in- 
firmities of philosophy there do appear the right means, and unto our Fatherland 
sufficiently offered, whereby she may become sound again, and new or renovated 
may appear to a renovated world. 

No other philosophy we have then that which is the head of all the faculties, 
sciences, and arts, the which (if we behold our age) containeth much of Theology 
and Medicine, but little of Jurisprudence ; which searcheth heaven and earth with 
exquisite analysis, or, to speak briefly thereof, which doth sufficiently manifest 
the Microsums man, whereof if some of the more orderly in the number of the 
learned shall respond to our fraternal invitation, they shall find among us far 
other and greater wonders then those they heretofore did believe, marvel at, and 
profess. 

CHAPTER III. 

Wherefore, to declare briefly our meaning hereof, it becomes us to labor care- 
fully that the surprise of our challenge may be taken from you, to shew plainly 
that such secrets are not lightly esteemed by us, and not to spread an opinion 
abroad among the vulgar that the story concerning them is a foolish thing. For 
it is not absurd to suppose many are overwhelmed with the conflict of thought 
which is occasioned by our unhoped graciousness, unto whom (as yet) be unknown 
the wonders of the sixth age, or who, by reason of the course of the world, esteem 
the things to come like unto the present, and, hindered by the obstacles of their 
age, live no otherwise in the world then as men blind, who, in the light of noon, 
discern nothing onely by feeling. 

CHAPTER IV. 

Now concerning the first part, we hold that the meditations of our Christian 
father on all subjects which from the creation of the world have been invented, 
brought forth, and propagated by human ingenuity, through God's revelation, or 
through the service of Angels or spirits, or through the sagacity of understanding, 
or through the experience of long observation, are so great, that if all books 
should perish, and by God's almighty sufferance all writings and all learning 
should be lost, yet posterity will be able thereby to lay a new foundation of sci- 
ences, and to erect a new citadel of truth ; the which perhaps would not be so hard 
to do as if one should begin to pull down and destroy the old, ruinous building, 
then enlarge the fore-court, afterwards bring light into the private chambers, 
and then change the doors, staples, and other things according to our intention. 

Therefore, it must not be expected that new comers shall attain at once all 
our weighty secrets. They must proceed step by step from the smaller to the 
greater, and must not be retarded by difficulties. 

Wherefore should we not freely acquiesce in the onely truth then seek through 
bo many windings and labyrinths, if onely it had pleased God to lighten unto us 
the sixth Candelabrum? Were it not sufficient for us to fear neither hunger, pov- 
erty, diseases, nor age? Were it not an excellent thing to live always so as if 
you had lived from the beginning of the world, and should still live to the end 
thereof? So to live in one place that neither the people which dwel beyond the 
Ganges could hide anything, nor those which live in Peru might be able to keep 
secret their counsels from thee? So to read in one onely book as to discern. 
understand, and remember whatsoever in all other books (which heretofore have 



78 CONFESSION OF ROSICRUCIAN FRATERNITY 

been, are now, and hereafter shal come out) hath been, is, and shal be learned 
out of them? So to sing or to play that instead of stony rocks you could draw 
pearls, instead of wild beasts spirits, and instead of Pluto you could soften the 
mighty princes of the world? O mortals, diverse is the counsel of God and your 
convenience, Who hath decreed at this time to encrease and enlarge the number 
of our Fraternity, the which we with such joy have undertaken, as we have here- 
tofore obtained this great treasure without our merits, yea, without any hope 
or expectation; the same we purpose with such fidelity to put in practice, that 
neither compassion nor pity for our own children (which some of us in the Fra- 
ternity have) shal move us, since we know that these unhoped for good things 
cannot be inherited, nor be conferred promiscuously. 

CHAPTEB V. 

If there be any body now which on the other side wil complain of our discre- 
tion, that we offer our treasures so freely and indiscriminately, and do not rather 
regard more the godly, wise, or princely persons then the common people, with 
him we are in no wise angry (for the accusation is not without moment), but 
withall we affirm that we have by no means made common property of our arcana, 
albeit they resound in five languages within the ears of the vulgar, both because, 
as we well know, they will not move gross wits, and because the worth of those 
who shal be accepted into our Fraternity will not be measured by their curiosity, 
but by the rule and pattern of our revelations. A thousand times the unworthy 
may clamour, a thousand times may present themselves, yet God hath commanded 
our ears that they should hear none of them, and hath so compassed us about 
with His clouds that unto us, His servants, no violence can be done; wherefore 
now no longer are we beheld by human eyes, unless they have received strength 
borrowed from the eagle. 

For the rest, it hath been necessary that the Fama should be set forth in 
everyone's mother tongue, lest those should not be defrauded of the knowledge 
thereof, whom (although they be unlearned) God hath not excluded from the 
happiness of this Fraternity, which is divided into degrees ; as those which dwell 
in Damcar, who have a far different politick order from the other Arabians ; for 
there do govern onely understanding men, who, by the king's permission, make 
particular laws, according unto which example the government shall also be in- 
stituted in Europe (according to the description set down by our Christianly 
Father), when that shal come to pass which must precede, when our Trumpet 
shall resound with full voice and with no prevarications of meaning, when, 
namely, those things of which a few now whisper and darken with enigmas, 
shall openly fill the earth, even as after many secret chafings of pious people 
against the pope's tyranny, and after timid repreof, he with great violence and 
by a great onset was cast down from his seat and abundantly trodden under foot, 
whose final fall is reserved for an age when he shall be torn in pieces with nails, 
and a final groan shall end his ass's braying, the which, as we know, is already 
manifest to many learned men in Germany, as their tokens and secret congratula- 
tions bear witness. 

CHAPTER VI. 

We could here relate and declare what all the time from the year 137S (when 
our Christian father was born) till now hath happened, what alterations he hath 
seen in the world these one hundred and six years of his life, what he left after 
his happy death to be attempted by our Fathers and by us, but brevity, which 
we do observe, will not permit at this present to make rehearsal of it; it is 
enough for those which do not despise our declaration to have touched upon it, 
thereby to prepare the way for their more close union and association with us. 
Truly, to whom it is permitted to behold, read, and thenceforward teach himself 
those great characters which the Lord God hath inscribed upon the world's 
mechanism, and which He repeats through the mutations of Empires, such an 
one is already ours, though as yet unknown to himself ; and as we know he will 



CONFESSION OF ROSICRUCIAN FRATERNITY 7 9 

not neglect onr invitation, so, in like manner, we abjure all deceit, for we promise 
that no man's uprightness and hopes shall deceive him who shall make himself 
known to us under the seal of secrecy and desire our familiarity. But to the 
false and to impostors, and to those who seek other things then wisdom, we 
witness by these presents publickly, we cannot be betrayed unto them to our hurt, 
nor be known to them without the will of God, but they shall certainly be pais 
takers of that terrible commination spoken of in our Fama, and their impious 
designs shall fall back upon their own heads, while our treasures shall remain 
untouched, till the Lion shall arise and exact them as his right, receive and imploy 
them for the establishment of his kingdom. 

CHAPTER VII. 

One thing should here, O mortals, be established by us, that God hath de- 
creed to the world before her end, which presently thereupon shall ensue, an influx 
of truth, light, and grandeur, such as he commanded should accompany Adam 
from Paradise and sweeten the misery of man : Wherefore there shall cease all 
falsehood, darkness, and bondage, which little by little, with the great globe's 
revolution, hath crept into the arts, works, and governments of men, darkening 
the greater part of them. Thence hath proceeded that innumerable diversity of 
persuasions, falsities, and heresies, which make choice difficult to the wisest men, 
seeing on the one part they were hindered by the reputation of philosophers and 
on the other by the facts of experience, which if (as we trust) it can be once 
removed, and instead thereof a single and self-same rule be instituted, then 
there will indeed remain thanks unto them which have taken pains therein, but 
the sum of the so great work shall be attributed to the blessedness of our age. 

As we now confess that many high intelligences by their writings will be a 
great furtherance unto this Reformation which is to come, so do we by no means 
arrogate to ourselves this glory, as if such a work were onely imposed on us, but 
we testify with our Saviour Christ, that sooner shall the stones rise up and offer 
their service, then there shall be any want of executors of God's counsel. 

chapter vm. 

God, indeed, hath already sent messengers which should testifle His will, 
to wit, some new stars which have appeared in Serpentarius and Cygnus, the 
which powerful signs of a great Council shew forth how for all things which 
human ingenuity discovers, God calls upon His hidden knowledge, as likewise the 
Book of Nature, though it stands open truly for all eyes, can be read or under- 
stood by only a very few. 

As in the human head there are two organs of hearing, two of sight, and two 
of smell, but onely one of speech, and it were but vain to expect speech from 
the ears, or hearing from the eyes, so there have been ages which have seen, 
others which have heard, others again that have smelt and tasted. Now, there 
remains that in a short and swiftly approaching time honour should be likewise 
given to the tongue, that what formerly saw, heard, and smelt shall finally speak, 
after the world shall have slept away the intoxication of her poisoned and stupe- 
fying chalice, and with an open heart, bare head, and naked feet shall merrily 
and joyfully go forth to meet the sun rising in the morning. 

CHAPTER IX. 

These characters and letters, as God hath here and there incorporated them 
In the Sacred Scriptures, so hath He imprinted them most manifestly on the won- 
derful work of creation, on the heavens, the earth, and on all beasts, so that as 
the mathematician predicts eclipses, so we prognosticate the obscurations of the 
chureh. and how long they shall last. From these letters we have borrowed our 
magick writing, and thence have made for ourselves a new language, in which 
the nature of things is expressed, so that it is no wonder that we are not so 



80 CONFESSION OF ROSICRUCIAN FRATERNITY 

eloquent in other tongues, least of all in this Latin, which we know to be by no 
means in agreement with that of Adam and of Enoch, but to have been con- 
taminated by the confusion of Babel. 1 

chapteb x. 

But this also must by no means be omitted, that, while there are yet some 
eagle's feathers in our way, the which do hinder our purpose, we do exhort to the 
sole, onely, assiduous, and continual study of the Sacred Scriptures, for he that 
taketh all his pleasures therein shall know that he hath prepared for himself 
an excellent way to come into our Fraternity, for this is the whole sum of our 
Laws, that as there is not a character in that great miracle of the world which 
has not a claim on the memory, so those are nearest and likest unto us who do 
make the Bible the rule of their life, the end of all their studies, and the com- 
pendium of the universal world, from whom we require not that it should be 
continually in their mouth, but that they should appropriately apply its true 
interpretation to all ages of the world, for it is not our custom so to debase the 
divine oracle, that while there are innumerable expounders of the same, some 
adhere to the opinions of their party, some make sport of Scripture as if it were 
a tablet of wax to be indifferently made use of by theologians, philosophers, doc- 
tors, and mathematicians. Be it ours rather to bear witness, that from the be- 
ginning of the world there hath not been given to man a more excellent, ad- 
mirable, and wholesome book then the Holy Bible; Blessed is he who possesses 
it, more blessed is he who reads it, most blessed of all is he who truly under- 
standeth it, while he is most like to God who both understands and obeys it 

CHAPTEB XI. 

Now, whatsoever hath been said in the Fama, through hatred of impostors, 
against the transmutation of metals and the supreme medicine of the world, we 
desire to be so understood, that this so great gift of God we do in no manner 
8et at naught, but as it bringeth not always with it the knowledge of Nature, 
while this knowledge bringeth forth both that and an infinite number of other 
natural miracles, it is right that we be rather earnest to attain to the knowledge 
of philosophy, nor tempt excellent wits to the tincture of metals sooner then to the 
observation of Nature. He must needs be insariable to whom neither poverty, 
disease, nor danger can any longer reach, who, as one raised above all men, hath 
rule over that which doth anguish, afflict, and pain others, yet will give himself 
again to idle things, will build, make wars, and domineer, because he hath gold 
sufficient, and of silver an inexhaustible fountain. God judgeth far otherwise, who 
exalteth the lowly, and casteth the proud into obscurity ; to the silent he sendeth 
his angels to hold speech with them, but the babblers he driveth into the wilder- 
ness, which is the judgment due to the Roman impostor who now poureth his 
blasphemies with open mouth against Christ, nor yet in the full light, by which 
Germany hath detected his caves and subterranean passages, will abstain from 
lying, that thereby he may fulfil the measure of his sin, and be found worthy of 
the axe. Therefore, one day it will come to pass, that the mouth of this viper 
shall be stopped, and his triple crown shall be brought to nought, of which things 
more fully when we shall, have met together, 

CHAPTEB XII. 

For conclusion of our Confession we must earnestly admonish you, that you 
cast away, if not all, yet most of the worthless books of pseudo chymists, to 
whom it is a jest to apply the Most Holly Trinity to vain things, or to deceive 
men with monstrous symbols and enigmas, or to profit by the curiosity of the 
credulous; our age doth produce many such, one of the greatest being a stage- 
player, a man with sufficient ingenuity for imposition; such doth the enemy of 
human welfare mingle among the good seed, thereby to make the truth more 
difficult to be believed, which in herself is simple and naked, while falsehood is 

1 The original reads Babylonis conjusione, "by the confusion of Babylon." 



CONFESSION OF ROSICRUCIAN FRATERNITY 81 

proud, haughty, and coloured with a lustre of seeming godly and humane wisdom. 
Ye that are wise eschew such books, and have recourse to us, who seek not your 
moneys, but offer unto you most willingly our great treasures. We hunt not 
after your goods with invented lying tinctures, but desire to make you partakers 
of our goods. We do not reject parables, but invite you to the clear and simple 
explanation of all secrets ; we seek not to be received of you, but call you unto 
our more then kingly houses and palaces, by no motion of our own, but (lest 
you be ignorant of it) as forced thereto by the Spirit of God, commanded by 
the testament of our most excellent Father, and impelled by the occasion of thii 
present time. 

CHAPTER XIII. 

What think you, therefore, O Mortals, seeing that we sincerely confess Christ, 
execrate the pope, addict ourselves to the true philosophy, lead a worthy life, and 
dayly call, intreat, and invite many more unto our Fraternity, unto whom the 
same Light of God likewise appeareth? Consider you not that, having pondered 
the gifts which are in you, having measured your understanding in the Word of 
God, and having weighed the imperfection and inconsistencies of all the arts, 
you may at length in the future deliberate with us upon their remedy, co-operate 
in the work of God, and be serviceable to the constitution of your time? On 
which work these profits will follow, that all those goods when Nature hath dis- 
persed in every part of the earth shall at one time and altogether be given to 
you, tanquam in centro tolls et lunge. Then shall you be able to expel from the 
world all those things which darken human knowledge and hinder action, euch 
as the vain (astronomical) epicycles and eccentric circles. 

chapteb xrv. 

You, however, for whom it is enough to be serviceable out of curiosity to 
any ordinance, or who are dazzled by the glistering of gold, or who, though now 
upright, might be led away by such unexpected great riches into an effeminate, 
idle, luxurious, and pompous life, do not disturb our sacred silence by your 
clamour, but think, that although there be a medicine. which might fully cure all 
diseases, yet those whom God wishes to try or to chastise shall not be abetted 
by such an opportunity, so that if we were able to enrich and instruct the whole 
world, and liberate it from innumerable hardships, yet 6hall we never be mani- 
fested unto any man unless God should favor it, yea, it shall be so far from 
him who thinks to be partaker of our riches against the will of God that he shall 
sooner lose his life in seeking us, then attain happiness by finding us. 

Fbatebnitas R. C. 



I 








The whole Rosicrucian controversy centres in this publication, 
which Buhle describes as "a comic romance of extraordinary- 
talent." It was the first published at Strasbourg in the year 1616, 
but, as will be seen in the seventh chapter, it is supposed to have 
existed in manuscript as early as 1601-2, thus antedating by a long 
period the other Rosicrucian books. Two editions of the German 
original are preserved in the Library of the British Museum, both 
bearing the date 1616. 1 It was translated into English for the 
first time in 1690, under the title of "The Hermetic Romance : or 
The Chymical Wedding. Written in High Dutch by Christian 
Bosencreutz. Translated by E. Foxcroft, late Fellow of King's 
Colledge in Cambridge. Licensed and entered according to Order. 
Printed by A. Sowle, at the Crooked Billet in Holloway-Lane, 
Shoreditch; and Sold at the Three-Keys in Nags-Head-Court, 
Grace-church-street." It is this translation in substance, that is, 
compressed by the omission of alii irrelevant matter and dispensa- 
ble prolixities, which I now offer to the reader. 

The Chymical Marriage of Christian Rosencreutz. Anno 1459. 
Arcana publicata vilescunt, et gratiam prophanata amittunt. 
Ergo: ne Margaritas oojice porcis, sew Asino suosternere rosas. 

The First Book. 

The First Day. 

On an evening before Easter-day, I sate at a table, and hav- 
ing in my humble prayer conversed with my Creator and consid- lf<Nl . t . tl 
ered many great mysteries (whereof the Father of Lights had Meditaoo. 
shewn me not a few), and being now ready to prepare my heart, 
together with my dear Paschal Lamb, a small, unleavened, unde- 
fined cake, all on a sudden ariseth so horrible a tempest, that I 
imagined no other but that, through its mighty force, the hill 
whereon my little house was founded would fly all in pieces. But 
inasmuch as this, and the like, from the devil (who had done me 

1 "Chymische Hochzeit : Christianl . Rosencreutz. Anno 1459. 
Erstlick Gedrucktzor Strasbourg. Anno m.dc.xvi." The second edition 
■waa printed by Conrad Ecner. 



84 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



many a spight) was no new thing to me, I took courage, and per- 
sisted in my meditation till somebody touched me on the back, 
whereupon I was so hugely terrified that I durst hardly look about 
me, yet I shewed myself as cheerful as humane frailty would per- 
mit. Now the same thing still twitching me several times by the 
Praeconissa. coat. I glanced back and behold it was a fair and glorious lady, 
."whose garments were all skye-colour, and curiously bespangled 
•with golden stars. In her right hand she bare a trumpet of beaten 
gold, whereon a Name was ingraven which I could well read but 
am forbidden as yet to reveal. In her left hand she had a great 
Trundle of letters in all languages, which she( as I afterwards un- 
derstood) was to carry into all countries. She had also large and 
beautiful wings, full of eyes throughout, wherewith she could 
mount aloft, and flye swifter than any eagle. As soon as I turned 
about, she looked through her letters, and at length drew out a 
small one, which, with great reverence she laid upon the table, 
and, without one word, departed from me. But in her mounting 
upward, she gave so mighty a Mast on her gallant trumpet that 
the whole hill echoed thereof, and for a full quarter of an hour 
afterward I could hardly hear my own words. 

In so unlooked for an adventure I was at a loss how to advise 
myself, and, therefore, fell upon my knees, and besought my Cre- 
ator to permit nothing contrary to my eternal happiness to befall 
Epdstola. me > whereupon, with fear and trembling, I went to the letter, which 

was now so heavy as almost to outweigh gold. As I was diligently 
viewing it, I found a little Seal, whereupon was ingraven a curious 

Sigiiium* Cross, with this inscription In Hoc Signo "¥ Vinces 



r*lrs 



De Nuptiis, 



Requisita in 
hospitibus 
Secundum, 7. 
Poadera. 



As soon as I espied this sign I was comforted, not being ig- 
norant that it was little acceptable, and much less useful, to the 
devil. Whereupon I tenderly opened the letter, and within it, in 
an azure field, in golden letters, found the following verses 
written :— 

"This day, this day, this, this 
The Royal Wedding is. 
Art thou thereto by birth inclined, 
And unto joy of Gold design'd? 
Then may'st thou to the mountain tend 
Whereon three stately Temples stand, 
And there see all from end to end. 
Keep watch and ward, 
Thyself regard ; 
Unless with diligence thou bathe, 
The Wedding can't thee harmless save : 
He'll damage have that here delays ; 
Let him beware too light that weighs." 

Underneath stood Sponsus and Sponsa. 

As soon as I read this letter, I was like to have fainted away, 
all my hair stood on end, and cold sweat trickled down my whole 
body. For although I well perceived that this was the appointed 
wedding whereof seven years before I was acquainted in a bodily 
vision, and which I had with great earnestness attended, and 
•which, hastly, by the account and calculation of the plannets, I 
found so to be, yet could I never fore-see that it must happen 
under so grievous and perilous conditions. For whereas I before 
imagined that to be a well-come guest, I needed onely to appear 
at the wedding, I was now directed to Divine Providence, of which 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



85 



until this time I was never certain. I also found, the more I ex- 
amined myself, that in my head there was onely gross misunder- 
standing, and blindness in mysterious things, so that I was not 
able to comprehend even those things which lay under my feet, and 
which I daily conversed with, much less that I should be born 
to the searching out and understanding of the secrets of Nature, 
since, in my opinion. Nature might everywhere find a more ver- 
tuous disciple, to whom to intrust her precious, though temporary 
and changeable treasures. I found also that my bodily behaviour, 
outward conversation, and brotherly love toward my neighbour 
was not duly purged and cleansed. Moreover, the tickling of the 
flesh manifested itself, whose affection was bent only to pomp, 
bravery, and worldly pride, not to the good of mankind ; and I was 
always contriving how by this art I might in a short time abun- 
dantly increase my advantage, rear stately palaces, make myself 
an everlasting name, and other the like carnal designs. But the 
obscure words concerning the three Temples did particularly af- 
flict me, which I was not able to make out by any after-speculation. 
Thus sticking between hope and fear, examining myself again and 
again, and finding only my own frailty and impotency, and ex- 
ceedingly amazed at the fore-mentioned threatening, at length I 
betook myself to my usual course. After I had finished my most 
fervent prayer, I laid me down in my bed, that so perchance my 
good angel by the Divine permission might appear, and (as it had 
formerly happened) instruct me in this affair, which, to the praise 
of God, did now likewise fall out. For I was yet scarce asleep 
when me-thought I, together with a numberless multitude of men, 
lay fettered with great chains in a dark dungeon, wherein we 
swarmed like bees one over another, and thus rendered each other's 
affliction more grievous. But although neither I, nor any of the 
rest, could see one jot, yet I continually heard one heaving him- 
self above the other, when his chains or fetters were become ever 
so little lighter. Now as I with the rest had continued a good 
while in this affliction, and each was still reproaching the other 
with his blindness and captivity, at length we heard many trum- 
pets sounding together, and kettle-drums beating so artificially 
thereto, that it rejoyced us even in our calamity. 



1. Electio 

incerta. 

2. Inacitia 
Ignorantia 
caecltas 
mentis. 

3. 4. Naturae 
secreta. 
5,6. 

Mundana 
a£fectio. 



Precea. 



Visio per- 
somnium. 

Turria 
Caecitaa. 



During this noise the cover of the dungeon was lifted up, and 
a little light let down unto us. Then first might truly have been 
discerned the bustle we kept, for all went pesle-mesle, and he who 
perchance had too much heaved up himself and was forced down 
again under the others' feet. In brief, each one strove to be up- 
permost, neither did I linger, but, with my weighty fetters, slipt 
from under the rest, and then heaved myself upon a Stone ; how- 
beit, I was several times caught at by others, from whom, as well 
as I might, I guarded myself with hands and feet. We imagined 
that we should all be set at liberty, which yet fell out quite other- 
wise, for after the nobles who looked upon us through the hole 
had recreated themselves with our struggling, a certain hoary- 
headed man called to us to be quiet, and, having obtained it, began 
thus to say on ; 



Illustratio. 



Magister 
career Is. 



If wretched mortals would forbear 
Themselves to so uphold, 
Then sure on them much good confer 
My righteous Mother would : 
But since the same will not insue, 
They must in care and sorrow rue, 
And still in prison lie. 



86 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Vide S. 
Bernard, 
Serm. 6, de 7 
Fragmentis. 



Prima 
vectura. 



Secunda. 



Sexta, 



Vulnus 
exturro 
Caecitatis. 

Septima. 



Howbeit, my dear Mother will 

Their follies over-see, 
Her choicest goods permitting still 

Too much in Light to be. 
Wherefore, in honour of the feast 

We this day solemnize, 
That so her grace may be increast, 

A good deed she'll devise ; 
For now a cord shall be let down, 
And whosoe'er can hang thereon 

Shall freely be releast. 

He had scarce done speaking when an Antient Matron com- 
manded her servants to let down the cord seven times into the 
dungeon, and draw up whomsoever could hang upon it. Good 
God ! that I could sufficiently describe the hurry that arose amongst 
us; every one strove to reach the cord, and only hindered eacli 
other. After seven minutes a little bell rang, whereupon at the 
first pull the servants drew up four. At that time I could not 
come near the cord, having to my huge misfortune betaken myself 
to the stone at the wall, whereas the cord descended in the middle; 
The cord was let down the second time, but divers, because their 
chains were too heavy, and their hands too tender, could not keep 
hold on it, and brought down others who else might have held on 
fast enough. Nay, many were forcibly pulled off by those who 
could not themselves get at it, so envious were we even in this 
misery. But they of all most moved my compassion whose weight 
was so heavy that they tore their hands from their bodies and 
yet could not get up. Thus it came to pass that at these five 
times very few were drawn up, for, as soon as the sign was given, 
the servants were so nimble at the draught that the most part 
tumbled one upon another. Whereupon, the greatest part, and 
even myself, despaired of redemption, and called upon God to have 
pity on us, and deliver us out of this obscurity, who also heard 
some of us, for when the cord came down the sixth time, some 
hung themselves fast upon it, and whilst it swung from one side 
to the other, it came to me, which I suddenly catching, got upper- 
most, and so beyond all hope came out ; whereat I exceedingly re- 
joyced, perceiving not the wound which in the drawing up I re- 
ceived on my head by a sharp stone, till I, with the rest of the 
released (as was always before done) was fain to help at the sev- 
enth and last pull, at which, through straining, the blood ran down 
my cloathes, This, nevertheless, through joy I regarded not. 



Magistrae 
Alius, 



When the last draught, whereon the most of all hung, was 
finished, the Matron caused the cord to be laid away, and willed 
her aged son to declare her resolution to the rest of the prisoners, 
who thus spoke unto them. 

Ye children dear 

All present here, 
What is but now compleat and done 
Was long before resolved on ; 
Whate'er my mother of great grace 
To each on both sides here hath shown ; 
May never discontent misplace! 
The joyful time is drawing on 
When every one shall equal be — 
None wealthy, none in penury. 
Whoe'er receiveth great commands 
Hath work enough to fill his hands 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



87 



Whoe'er with much hath trusted been, 
Tis well if he may save his skin ; 
Wherefore, your lamentations cease, 
What is't to waite for some few dayes? 



The cover was now again put to and locked, the trumpets and 
kettle-drums began afresh, yet the bitter lamentation of the pris- 
oners was heard above all, and soon caused my eyes to run over. 
Presently the Antient Matron, together with her son, sate down, 
and commanded the Redeemed should be told. As soon as she 
had written down their number in a gold-yellow tablet, she de- 
manded everyone's name; this was also written down by a little 
page. Having viewed us all, she sighed, and said to her son — "Ah ; 
how heartily am I grieved for the poor men in the dungeon! I 
would to God I durst release them all." Whereunto her son 
replied — "Mother, it is thus ordained by God, against Whom we 
may not contend. In case we all of us were lords, and were 
seated at table, who would there be to bring up the service!" At 
this his mother held her peace, but soon after she said — "Well, 
let these be freed form their fetters," which was presently done, 
and I, though among the last, could not refrain, but bowed myself 
before the Antient Matron, thanking God that through her had 
graciously vouchsafed to bring me out of darkness into light. The 
rest did likewise to the satisfaction of the matron. Lastly, to 
every one was given a piece of gold for a remembrance, and to 
spend by the way. On the one side thereof was stamped the 
rising sun ; on the other these three letters D L S ; therewith all 
had license to depart to his own business, with this intimation, 
that we to the glory of God should benefit our neighbours, and 
reserve in silence what we had been intrusted with, which we 
promised to do, and departed one from another. Because of the 
wounds the fetters had caused me, I could not well go forward, 
which the matron presently espying, calling me again to her side, 
said to me — "My son, let not this defect afflict thee, but call to 
mind thy infirmities, and thank God who hath permitted thee, 
even in this world, to come into so high a light. Keep these 
wounds for my sake." 

Whereupon the trumpets began again to sound, which so 
affrighted me that I awoke, and perceived that it was onely a 
dream, which yet was so impressed on my imagination that I was 
perpetually troubled about it, and methought I was still sensible 
of the wounds on my feet. By all these things I well understood 
that God had vouchsafed me to be present at this mysterious and 
hidden Wedding, wherefore with childlike confidence I returned 
thanks to His Divine Majesty, and besought Him that He would 
preserve me in His fear, daily fill my heart with wisdom and 
understanding, and graciously conduct me to the desired end. 
Thereupon I prepared myself for the way, put on my white linnen 
coat, girded my loyns, with a blood-red ribbon bound cross-ways 
over my shoulder. In my hat I stuck four red roses, that I might 
the sooner by this token be taken notice of amongst the throng. 
For food I took bread, salt, and water, which by the counsel of an 
understanding person I had at certain times used, not without 
profit, in the like occurrences. Before I parted from my cottage, 
I first, in this my wedding garment, fell down upon my knees, and 
besought God to vouchsafe me a good issue. I made a vow that 
if anything should by His Grace be revealed to me, I would imploy 
it neither to my own honour nor authority in the world, but 
to the spreading of His name, and the service of my neighbour. 
With this vow I departed out of my cell with joy. 



Magistra 
recens et 
evectos. 

Secretarus. 



Cur non 

omnes 
evecti. 



Gratitudo 

auctoris 

evecti. 

Nummus 
aureus. 

© 
Deus Lux 
solis, vel 
Deo laus 
semper. 

Mandatum 
Taciturni- 
tatis. 

Discessua 
autoris. 

Vulnus ex 
compedibus. 



Experget 
actio. 



Solatium. 



Precatio. 



Pne pa ratio 
ad iter. 



Votum. 



88 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Tripudium 
Creaturarum 
ob nuptias. 

Per Sylvam. 
In campam. 
3 Cedri. 
3 Templa. 

Tabella 

inercurialls. 

1. 



Via authoris 
ellgenda. 



Dubium. 



Comfirmatio. 



Columba 
alba arborl 
mercurial! 
insidena. 

Corvu* 
niger 



The Second Day. 

I was hardly got out of my cell into a forrest when methought 
the whole heaven and all the elements had trimmed themselves 
against this wedding. Even the birds chanted more pleasantly than 
before, and the young fawns skipped so merrily that they rejoiced 
my old heart, and moved me also to sing with such a loud voice 
throughout the whole forrest, that it resounded from all parts, 
the hills repeating my last words, until at length I espyed a 
curious green heath, whither I betook myself out of the forrest. 
Upon this heath stood three tall cedars, which afforded an ex- 
cellent shade, whereat I greatly rejoyced, for, although I had not 
gone far, my earnest longing made me faint. As soon as I came 
somewhat nigh, I espyed a tablet fastened to one of them, on 
which the following words were written in curious letters : — 

God save thee, Stranger! If thou has heard anything con- 
cerning the nuptials of the King, consider these words. By us 
doth the Bridegroom offer thee a choice between foure ways, all 
of which, if thou dost not sink down in the way, can bring thee 
to his royal court. The first is short but dangerous, and one 
which will lead thee into rocky places, through which it will be 
scarcely possible to pass. The second is longer, and takes thee 
circuitously ; it is plain and easy, if by the help of the Magnet, 
thou turnest neither to left nor right. The third is that truly 
royal way which through various pleasures and pageants of our 
King, affords thee a joyful journey; but this so far has scarcely 
been allotted to one in a thousand. By the fourth shall no man 
reach the place, because it is a consuming way, practicable onely 
for incorruptible bodys. Choose now which thou wilt of the three; 
and persevere constantly therein, for know whichsoever thou shalt 
enter, that is the one destined for thee by immutable Fate, nor 
const thou go back therein save at great peril to life. These are 
the things which we would have thee know, but, ho, beware! 
thou knowest not with how much danger thou dost commit thyself 
to this way, for if thou knowest thyself by the smallest fault to 
be obnoxious to the laws of our King, I beseech thee, while it is 
still possible, to return swiftly to thy house by the way which 
thou earnest. 

As soon as I had read this writing all my joy vanished, and I, 
who before sang merrily, began inwardly to lament. For although 
I saw all three ways before me, and it was vouchsafed me to 
make choice of one, yet it troubled me that in case I went the 
stony and rocky way, I might get a deadly fall; or, taking the 
long one, I might wander through byeways and be detained in the 
great journey. Neither durst I hope that I, amongst thousands', 
should be the one who should choose the Royal way. I saw like- 
wise the fourth before me, but so invironed with fire and exhala- 
tion that I durst not draw near it, and, therefore, again and again 
considered whether I should turn back or take one of the ways 
before me. I well weighed my own unworthiness, and though the 
dream, that I was delivered out of the tower, still comforted me, 
yet I durst not confidently rely upon it. I was so perplexed that, 
nor great weariness, hunger and thirst seized me, whereupon I 
drew out my bread, cut a slice of it, which a snow-white dove, of 
whom I was not aware, sitting upon the tree, espyed and there- 
with came down, betaking herself very familiarly to me, to whom 
I willingly imparted my food, which she received, and with her 
prettiness did again a little refresh me. But as soon as her 
enemy, a most black Raven, perceived it, he straight darted down 



MARRIAG-E OF CHRISTIAN ROSENCREUTZ 



89 



upon the dove, and taking no notice of me, would needs force 
away her meat, who could not otherwise guard herself but by- 
flight. Whereupon, both together flew toward the Sc^uth, at which 
I was so hugely incensed and grieved, that without thinking, I 
made haste after the filthy Raven, and so, against my will, ran 
into one of the fore mentioned ways a whole fields length. The 
Raven being thus chased away, and the Dove delivered, I first 
observed what I had inconsiderately done, and that I was already 
entered into a way, from which, under peril of punishment, I 
durst not retire, and though I had still wherewith to comfort 
myself, yet that which was worst of all was, that I had left my 
bag and bread at the Tree, and could never retrieve them, for as 
soon as I turned myself about, a contrary wind was so strong 
against me that it was ready to fell me, but if I went forward, I 
perceived no hindrance, wherefore I patiently took up my cross, 
got upon my feet, and resolved I would use my utmost endeavor 
to get to my journey's end before night. Now, although many 
apparent byways showed themselves, I still proceeded with my 
compass, and would not budge one step from the meridian line. 
Howbeit, the way was oftentimes so rugged that I was in no little 
doubt of it. I constantly thought upon the Dove and Raven, 
and yet could not search out the meaning, until upon a high hill 
afar off I espyed a stately Portal, to which, not regarding that it 
was distant from the way I was in, I hasted, because the sun 
had already hid himself under the hills, and I could elsewhere see 
no abiding place, which I verily ascribe only to God, Who might 
have permitted me to go forward, and withheld my eyes that so 
I might have gazed beside this gate, to which I now made mighty 
haste, and reached it by so much daylight as to take a competent 
view of it. It was an exceeding Royal, beautiful Portal, whereon 
were carved a multitude of most noble figures and devices, every 
one of which (as I afterwards learned) had its peculiar significa- 
tion. Above was fixed a pretty large Tablet, with these words, 
"procul hinc procul ite profani," and more that I was forbidden 
to relate. As soon as I was come unto the portal, there streight 
stepped forth one in a sky-coloured habit, whom I saluted in 
friendly manner. Though he thankfully returned my greeting, 
he instantly demanded my Letter of Invitation. O how glad was 
I that I had brought it with me! How easily might I have for- 
gotten it as chanced to others, as he himself told me. I quickly 
presented it, wherewith he was not only satisfied, but showed me 
abundance of respect, saying, "Come in, my Brother, an acceptable 
guest you are to me," withal entreating me not to withhold my 
name from him. 



Versus 
Meridiem. 



Autor in 
cidit in 
2 viam 
incogitanter. 



Compassus. 



Diversorium. 
Occasus 

9 



Tabula in- 
scriptionis. 



Portitor. 

Liter® con- 
voeationis. 



Having replied that I was a Brother of the Red Rosie Cross, 
he both wondred and seemed to rejoyce at it, and then proceeded 
thus: — "My brother, have you nothing about you wherewith to 
purchase a token?" I answered my ability was small, but if he 
saw anything about me he had a mind to, it was at his service. 
Having requested of me my Ibottle of water, and I granting it, he 
gave me a golden token, whereon stood these letters, S.C., entreat- 
ing me that when it stood me in good stead, I would remember 
him. After which I asked him how many were got in before me, 
which he also told me; and lastly, out of meer friendship, gave 
me a sealed letter to the second Porter. Having lingered some 
time with him the night grew on, whereupon a great beacon upon 
the gate was immediately fired, that if any were still upon the 
way, he might make haste thither. The road where it finished 
at the castle was enclosed with walls, and planted with all sorts 



Nomen 
authoris. 



Emitur aqua 

Tessera. 

Sanctitati 

constant ia 

sponsus 

charus. 

Spes 

charitas. 

Diploma. 



Castillum. 



90 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Virgo 
lucifera. 

The Lady 
Chamberlain. 

Porta 
secunda 
Tabella. 
Custos Leo. 
2 Portitor. 



Tessera 

empta sale. 

Studio 

merentis 

Sal humor 

Sponso 

mittendus 

Sal mineralis 

Sal 

menstrualis. 



Porta 
clauditur. 



Pyramides 
portae. 



Promissum 
authoris. 



Salus per 
naturam 
sponsi prae 
eentandus 
nuptils. 

Comes puer. 



Balneatores. 



Capillus 
detonsus 

asservatus. 



of excellent fruit trees. On every third tree on each side lanterns 
were hung up, wherein all the candles were lighted with a glorious 
torch by a beautiful Virgin, habited in skye colour, which was so 
noble and majestic a spectacle that I delayed longer then was 
requisite. At length, after an advantageous instruction, I departed 
from the first porter, and so went on the way, until I came to the 
second gate, which was adorned with images and mystick signifi- 
cations. In the affixed Tablet stood — Date et daMtur volis. Under 
this gate lay a terrible Lyon, chained, who, as soon as he espied 
me, arose and made at me with great roaring, whereupon the 
second porter, who lay upon a stone of marble, awaked, and wish- 
ing me not to be troubled nor affrighted, drove back the lyon, and 
having received the letter, which I reached him with trembling 
hand, he read it, and with great respect spake thus to me : — "Now 
well-come in God's name unto me the man whom of long time I 
would gladly have seen!" Meanwhile, he also drew out a token, 
and asked me whether I could purchase it. But I, having nothing 
else left but my salt, presented it to him, which he thankfully 
accepted. Upon this token again stood two letters, namely, S.M. 
Being just about to discourse with him, it began to ring in the 
castle, whereupon the porter counselled me to run apace, or all 
the paines I had taken would serve to no purpose, for the lights 
above began already to be extinguished, whereupon I dispatched 
with much haste that I heeded not the porter; the virgin, after 
whom all the lights were put out, was at my heels, and I should 
never have found the way, had not she with her torch afforded 
me some light. I was more-over constrained to enter the very 
next to her, and the gates were so suddenly clapt to that a part 
of my coate was locked out, which I was forced to leave behind 
me, for neither I nor they who stood ready without and called 
at the gate could prevail with the porter to open it again. He 
delivered the keys to the virgin, who took them with her into the 
court. I again surveyed the gate, which now appeared so rich 
that the world could not equal it. Just by the door were two 
columns, on one of which stood a pleasant figure with this inscrip- 
tion, Congratulor. On the other side was a statue with counten- 
ance veiled, and beneath was written, Condoleo. In brief, the 
inscriptions and figures thereon were so dark and mysterious that 
the most dexterous man could not have expounded them, yet all 
these I shall e'er long publish and explain. Under this gate I 
was again to give my name, which was written down in a little 
Tellum-book, and immediately with the rest dispatched to the 
Lord Bridegroom. Here I first received the true guest-token, 
which was somewhat less than the former, but much heavier; 
upon this stood the letters S. P. N. Besides this, a new pair of 
shoes were given me, for the floor of the castle was pure shining 
marble. My old ones I was to give to one of the poor who sate in 
throngs under the gate. I bestowed them on an old man, after 
which two pages with as many torches conducted me into a little 
room, where they willed me to sit down upon a form, and, sticking 
their torches in two holes made in the pavement, they departed, 
and left me sitting alone. Soon after I heard a noise but saw 
nothing; it proved to be certain men who stumbled in upon me, 
but since I could see nothing I was fain to suffer and attend what 
they would do with me. Presently finding that they were barbers 
I intreated them not to jostle me, for I was content to do what 
they desired, whereupon one of them, whom I yet could not see, 
gently cut away the hair from the crown of my head, but on my 
forehead, ears, and eyes he permitted my icegrey locks to hang. 
In this first encounter I was ready to despair, for, inasmuch as 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



91 



some of them shoved me so forceably, and were still invisible I 
could onely think that God for my curiosity had suffered me 'to 
miscarry. The unseen barbers carefully gathered up the hair 
which was cut off, and carried it away. Then the two pages re- 
entered and heartily laughted at me for being so terrified. They 
had scarce spoken a few words with me when again a little bell 
began to ring, which (as the pages informed me) was to give 
notice for assembling, whereupon they willed me to rise, and 
through many walks, doors, and winding stairs lighted me into a 
spacious hall, where there was a great multitude of guests- 
emperors, kings, princes, and lords, noble and ignoble, rich and 
poor, and all sorts of people, at which I hugely marvelled, and 
thought to myself, "Ah ! how gross a fool hast thou been to ingage 
upon this journey with so much bitterness and toil, when here 
are fellows whom thou well knowest, and yet hadst never any 
reason to esteem, while thou, with all thy prayers and supplica- 
tions, art hardly got in at last." 

This and more the devil at that time injected. Meantime one 
or other of my acquaintance spake to me : — "Oh ! Brother Rosen- 
creutz, art thou here too?" "Yea, my brethren," I replied, "The 
grace of God hath helped me in also," at which they raised a 
mighty laughter, looking upon it as ridiculous that there should be 
need of God in so slight an occasion. Having demanded each of 
them concerning his way, and finding most of them were forced 
to clamber over rocks, certain invisible trumpets began to sound 
to the table, whereupon all seated themselves, every one as he 
judged himself above the rest, so that for me and some other 
sorry fellows there was hardly a little nook left at the lowermost 
table. Presently the two pages entred, and one of them said grace 
in so handsom and excellent a manner as rejoyced the- very heart 
in my body. Howbeit, some made but little reckoning of them, 
but fleired and winked one at another, biting their lips within 
their hats, and using flike unseemly gestures. After this, meat 
was brought in, and, albeit none could be seen, everything was so 
orderly managed that it seemed as if every guest had his proper 
attendant. Now my Artists having somewhat recruted themselves, 
and the wine having a little removed shame from their hearts, 
they presently began to vaunt of their abilities. One would prove 
this, another that, and commonly the most sorry idiots made the 
loudest noise. When I call to mind what preternatural and im- 
possible enterprises I then heard, I am still ready to vomit at it. 
In fine, they never kept in their order, but whenever possible a 
rascal would insinuate himself among the nobles. Every man 
bad his own prate, and yet the great lords were so simple that 
they believed their pretences, and the rogues became so audacious, 
that although some of them were rapped over th fingers with a 
knife, yet they flinched not at it, but when any one perchance had 
filched a gold-chain, then would all hazard for the like. I saw 
one who heard the movements of the Heavens, the second could 
see Plato's Ideas, a third could number the atoms of Democritus. 
There were not a few pretenders to perpetual motion. Many an 
one (in my opinion) had good understanding, but assumed too 
much to himself to his own destruction. Lastly, there was one 
who would needs persuade us that he saw the servitors who at- 
tended, and would have pursued his contention, had not one of 
those invisible waiters reached him so handsom a cuff upon his 
lying muzzle, that not only he, but many who were by him, became 
mute as mice. It best of all pleased me that those of whom I had 
any esteem were very quiet in their business, acknowledging 
themselves to be misunderstanding men for whom the mysteries 



Pueri blni. 



Triclinium. 



Impietas 
hostum noa 
recta via 
lngresaorum. 



Quidam 

precea 

negligent. 

Commes- 
satio. 

MinLstri 
Invisibles. 

Inebrla- 
torum 
gloriatio 
vana. 



Ministri 
invisibles. 



Modes tia 

Eroborum 
ospitam 



92 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Impatientia 
ex-iniquitate 

horninum. 



Assessor 
modestus. 



M undue Tult 
decipi. 



Musiea. 



Mulctae ab 
attendentium 



Faculae ad 
lectum 



Virgo luci- 
fera. 

The Lady 
Chamberlain 

Albedo. 



Salutatoria 
kospitum. 



of nature were too high. In this tumult I had almost cursed the 
day wherein I came hither, for I could not but with anguish 
behold that those lewd people were above at the board, but I in 
my sorry place could not even rest in quiet, one of these rascals 
scornfully reproaching me for a motley fool. I dreamed not that 
there was one gate behind through which we must pass, but 
imagined during the whole wedding I was to continue in this 
scorn and indignity which I had at no time deserved, either of 
the Lord Bride-groom or the Bride. And, therefore, I opined he 
would have done well to seek some other fool than me for his 
wedding. To such impatience doth the iniquity of this world 
reduce simple hearts. But this was really one part of the lame- 
ness whereof I had dreamed. 

The longer all this clamour lasted, the more it increased. 
Howbeit, there sate by me a very fine, quiet man, who discoursed 
of excellent matters, and at length said: — "My Brother, if any 
one should come now who were willing to instruct these blockish 
people in the right way, would he be heard?" "No, verily," I 
replyed. "The world," said he, "is now resolved to be cheated, 
and will give no ear to those who intend its good. Seest thou that 
Cock's-comb, with what whimsical figures and foolish conceits he 
allures others. There one makes mouths at the people with 
unheard-of mysterious words. Yet the time is now coming when 
these shameful vizards shall be plucked off, and the world shall 
know what vagabond imposters were concealed behind them. Then 
perhaps that will be valued which at present is not esteemed." 

While he was thus speaking, and the clamour was still in- 
creasing all on a sudden there began in the hall such excellent 
and stately musick of which, all the days of my life, I never 
heard the like. Every one held his peace, and attended what 
would come of it. There were all stringed instruments imagin- 
able, sounding together in such harmony that I forgot myself, and 
sate so unmovably that those by me were amazed. This lasted 
nearly half an hour, wherein none of us spake one word, for as 
soon as anyone was about to open his mouth, he got an unex- 
pected blow. After that space this musick ceased suddenly, and 
presently before the door of the hall began a great sounding and 
beating of trumpets, shalms, and kettle-drums, all so master-like 
as if the Emperor of Rome had been entring. The door opened 
of itself, and then the noise of the trumpets was so loud that we 
were hardly able to indure it. Meanwhile, many thousand small 
tapers came into the hall, marching of themselves in so exact an 
order as amazed us, till at last the two fore-mentioned pages with 
bright torches entred lighting in a most beautiful Virgin, drawn 
©n a gloriously gilded, triumphant self-moving throne. She seemed 
to me the same who on the way kindled and put out the lights, 
and that these her attendants were the very ones whom she 
formerly placed at the trees. She was not now in skye-colour, 
but in a snow-white, glittering robe, which sparkled of pure gold, 
and cast such a lustre that we durst not steadily behold it. Both 
the pages were after the same manner habited, albeit somewhat 
more slightly. As soon as they were come into the middle of the 
hall, and were descended from the throne, all the small tapers 
made obeisance before her, whereupon we all stood up, and she 
having to us, as we again to her, shewed all respect and reverence, 
in a most pleasant tone she began thus to speak : — 

"The King my Lord most gracious, 
Who now's not very far from us, 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 93 

As also his most lovely Bride, 
To him in troth and honour tied, 
Already with great joy indued, 
Have your arrival hither view'd; 
And do to every one and all 
Promise their grace in special; 
And from their very heart's desire 
You may the same in time acquire, 
That so their future nuptial joy 
May mixed he with none's annoy." 

Hereupon, with all her small tapers, she again courteously bowed, 
and presently began thus: — 

"In th' Invitation writ you know Propositi 

That no man called was hereto actionis. 

Who of God's rarest gifts good store 
Had not received long before. 
Although we cannot well conceit 
That any man's so desperate, 
Under conditions so hard, 
Here to intrude without regard, 
Unless we have been first of all 
Prepared for this Nuptial, 
And, therefore, in good hopes do dwell 
That with all you it will be well; 
Yet men are grown so bold and rude, 
Not weighing their ineptitude, 
As still to thrust themselves in place 
Whereto none of them called was. 
No cock's-comb here himself may sell, 
No rascal in with others steal, 
For we resolve without all let 
A Wedding pure to celebrate. 

So, then, the artists for to weigh, Probatio 

Scales shall be fixt th' ensuing day; artificum 

Whereby each one may lightly find 
What he hath left at home behind. 
If here be any of that rout, 
Who have good cause themselves to doubt, 
Let him pack quickly hence aside. 
Because in case he longer bide, 
Of grace forelorn, and quite undone, 
Betimes he must the gantlet run. 
If any now is conscience gall, 
He shall to-night be left in th' hall. 
And be again releast by morn, 
Yet so he hither ne'er return. 
If any man have confidence, 
He with his waiter may go hence, 
Who shall him to his chamber light, 
Where he may rest in peace to-night." 

As soon as she had done speaking, she again made reverence, 
and sprung cheerfully into her throne, after which the trumpets 
began again to sound, and conducted her invisibly away, but the 
most part of the small tapers remained, and still one of them 
accompanied each of us. In our perturbation, 'tis scarcely possible 
to express what pensive thoughts and gestures were amongst us, 
yet most part resolved to await the scale, and in case things sorted 
not well to depart (as they hoped) in peace. I had soon cast up 



94 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Autor 
humiliat se. 



S omnium 
typicum. 

What will be 
the issue of 
the proba- 
tory beam[ 
He that 
climbs high 
hath a great 
fall. 



Experget. 



my reckoning, and seeing my conscience convinced me of all 
ignorance and unworthiness, I purposed to stay with the rest in 
the hall, and chose rather to content myself with the meal I had 
taken than to run the risk of a future repulse. After every one 
by his small taper had been severally conducted to a chamber 
(each, as I since understood, into a peculiar one), there staid 
nine of us, including he who discoursed with me at the table. 
Although our small tapers left us not, yet within an hour's time 
one of the pages came in, and, bringing a great bundle of cords 
with him, first demanded whether we had concluded to stay there, 
which when we had with sighs affirmed, he bound each of us in 
a several place, and so went away with our tapers, leaving us poor 
wretches in darkness. Then first began some to perceive the im- 
minent danger, and myself could not refrain tears, for, although 
we were not forbidden to speak, anguish and affliction suffered 
none of us to utter one word. The cords were so wonderfully made 
that none could cut them, much less get them off his feet, yet this 
comforted me, that the future gain of many an one who had now 
betaken himself to rest would prove little to his satisfaction, but 
we by one night's pennance might expiate all our presumption. At 
length in my sorrowful thoughts I fell asleep, during which I had 
a dream which I esteem not impertinent to recount. Methought 
I was upon an high mountain, and saw before me a great valley, 
wherein were gathered an unspeakable multitude, each of whom 
had at his head a string by which he was hanging. Now one 
hung high, another low, some stood even quite upon the earth. 
In the air there flew up and down an ancient man, who had in 
his hand a pair of sheers, wherewith here he cut one's and there 
another's thread. Now he that was nigh the earth fell without 
noise, but when this happened to the high ones the earth quaked 
at their fall. To some it came to pass that their thread was so 
stretched they came to the earth before it was cut. I took pleasure 
at this tumbling, and it joyed me at the heart when he who had 
over-exalted himself in the air, of his wedding, got so shameful 
a fall that it carried even some of his neighbours along with him. 
In like manner it rejoyced me that he who had kept so near the 
earth could come down so gently that even his next men per- 
ceived it not. But in my highest fit of jollity, I was unawares 
jogged by one of my fellow-captives, upon which I waked and 
was much discontented with him. Howbeit, I considered my 
dream and recounted it to my brother, who lay by me on the 
other side, and who hoped some comfort might thereby be 
intended. In such discourse we spent the remaining part of the 
night, and with longing expected the day. 



Colloquium 
surgentium. 



Cantus. 



The Third Day. 

As soon as the lovely day was broken, and the bright sun, 
having raised himself above the hills, had betaken himself to his 
appointed office, my good champions began to rise and leisurely 
make themselves ready unto the inquisition. Whereupon, one 
after another they came again into the hall, and giving us a good 
morrow, demanded how we had slept ; and having espied our bonds 
some reproved us for being so cowardly, that we had not, as they, 
hazarded upon all adventures. Howbeit, some, whose hearts still 
smote them, made no loud cry of the business. We excused our- 
selves with our ignorance, hoping we should soon be set at liberty 
and learn wit by this disgrace, that they also had not altogether 
escaped, and perhaps their greatest danger was still to be ex- 
pected. At length all being assumbled, the trumpets began again 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



95 



to sound and the kettle-drums to beat, and we imagined that the 
Bride-groom was ready to present himself, which, nevertheless, 
was a huge mistake, for again it was the Virgin, who had ar- 
rayed herself all in red velvet, and girded herself with a white 
scarfe. Upon her head she had a green wreath of laurel, which 
much became her. Her train was no more of small tapers, but 
consisted of two hundred men in harness all oloathed, like herself, 
in red and white. As soon as they were alighted from the throne, 
she comes streight to us prisoners, and, after she had saluted us», 
said in few words : — "That some of you have been sensible of your 
wretched condition is pleasing to my most mighty Lord, and he 
is also resolved you shall fare the better for it." Having espied 
me in my habit, she laughed and spake : — "Good lack ! Hast thou 
also submitted thyself to the yoke ! I imagined thou wouldst have 
made thyself very snug," which words caused my eyes to run 
over. After this she commanded we should be unbound, cuppled 
together, and placed in a station where we might well behold the 
scales. "For," she said, "it may fare better with them than with 
the presumptuous who yet stand at liberty." 

Meantime the scales, which were intirely of gold, were hung 
up in the midst of the hall. There was also a little table covered 
with red velvet, and seven weights thereon — first of all stood a 
pretty great one, then four little ones, lastly, two great ones 
severally, and these weights in proportion to their bulk were so 
lieavy that no man can believe or comprehend it. Each of the 
harnised men carried a naked sword and a strong rope. They 
were distributed according to the number of weights into seven 
bands, and out of every band was one chosen for their proper 
weight, after which the Virgin again sprung up into her high 
throne, and one of the pages commanded each to place himself 
according to his order, and successively step into the scale. One 
of the Emperors, making no scruple, first bowed himself a little 
towards the Virgin, and in all his stately attire went up, where- 
upon each captain laid in his weight, which (to the wonder of all) 
lie stood out. But the last was too heavy for him, so that forth 
he must, and that with such anguish that the Virgin herself 
seemed to pitty him, yet was the good Emperor bound and de- 
livered to the sixth band. Next him came forth another Em- 
peror, who stept hautily into the scale, and, having a thick book 
under his gown, he imagined not to fail ; but, being scarce able 
to abide the third weight, he was unmercifully slung down, and 
his book in that affrightment slipping from him, all the soldiers 
began to laugh, and he was delivered up bound to the third band. 
Thus it went also with some others of the Emperors, who were 
all shamefully laughed at and made captive. After these comes 
forth a little short man, with a curled brown beard, an Emperor 
too, who, after the usual reverence, got up and held out so sted- 
fastly that methought had there been more weights he would have 
outstood them. To him the Virgin immediately arose and bowed 
before him, causing him to put on a gown of red velvet, then 
reaching him a branch of laurel, whereof she had good store upon 
her throne, on the steps of w T hich she willed him to sit down. How 
after him it fared with the rest of the Emperors, Kings, and Lords', 
would be too long to recount; few of those great personages held 
out, though sundry eminent vertues were found in many. Every- 
one who failed was miserably laughed at by the bands. After the 
inquisition had passed over the gentry, the learned, and unlearned. 
In each condition one, it may be, two, but mostly none, being found 
perfect, it came to those vagabond cheaters and rascally Lapidcm 
Spitalanficum makers, who were set upon the scale with such 



Virgo 
luclfera. 
The Lady 
Chamberlain. 



Solatur 
humiles. 



Libra aurea. 
7. Pondera. 

Satellites. 



Pendesantur 
artifices. 
1. Caesar. 



2. Caesar. 



0. Alii 
Caesares. 

4. Caeaar. 



Probafal- 
sarioram. 



96 



MARRIAGE OF CHRISTIAN RQSENCREUTZ 



Nobiles 

nihilominus 

ornantur. 



Proba 
Humilium. 



Socius 
Autoris. 



Autor. 



That is he. 



Probatissi- 
mus. 

Liberat, 1. 
Cassarem. 

Alitor rosam 
suam donat 
virgini. 
Hora, 10. 
Actus. 



Judicium de 
reprobatis. 



scorn, that for all my grief I was ready to burst my belly with 
laughing, neither could the prisoners themselves refrain, for 
the most part could not abide that severe trial, but with whips 
and scourges were jerked out of the scale. Thus of so pert a 
throng so few remained that I am. ashamed to discover their 
number. Howbeit, there were persons of quality also amongst 
them who, noth withstanding, were also honoured with velvet 
robes and wreaths ofl lawrel. 

The inquisition being finished and none but we poor coupled 
hounds standing aside, one of the captains stept forth, and said: — 
"Gratious madam, if it please your ladyship, let these poor men, 
who acknowledge their misunderstanding, be set upon the scale 
also without danger of penalty, and only for recreation's sake, if 
scale. Yet since the Virgin consented, so it must be, and we 
perchance anything right be found among them." At this I was 
in great perplexity, for in my anguish this was my only comfort, 
that I was not to stand in such ignominy, or be lashed out of the 
scale. Yet since the Virgin consented, so it must be, and we being 
untied were one after another set up. Now, although the most 
part miscarried, they were neither laughed at nor scourged, but 
peaceably placed on one side. My companion was the fifth, who 
held out bravely, whereupon all, but especially the captain who 
made the recfuest for us, applauded him, and the Virgin showed 
bim the usual respect After him two more were despatched in 
an instant. But I was the eighth, and as soon as (with trembling) 
I stepped up, my companion, who already sat by in his velvet, 
looked friendly upon me, and the Virgin herself smiled a little. 
But, for as much as I outstayed all the weights, the Virgin com- 
manded them to draw me up by force, wherefore three men more- 
over hung on the otherside of the beam, and yet could nothing 
prevail. Whereupon one of the pages immediately stood up, and 
cryed out exceeding loud, "That is He," upon which the other 
replyed: — "Then let him gain his liberty!" which the Virgin 
accorded, and being received with due ceremonies, the choice was 
given me to release one of the captives, whosoever I pleased, 
whereupon I made no long deliberations, but elected the first 
Emperor, whom I had long pitied, who was immediately set free, 
and with all respect seated among us. Now, the last being set 
up the weights proved too heavy for him; meanwhile the Virgin 
espied my roses, which I liad taken out of my hat into my hands, 
and thereupon by her page graciously requested them of me, which 
I readily sent her. And so this first act was finished about ten 
in the forenoon. 

The trumpets again began to sound, which nevertheless, we 
could not as yet see. Meantime the bands were to step aside with 
their prisoners and expect the judgment, after which a council 
of the seven captains and ourselves was set, with the Virgin as 
president, whereat it was concluded that all the principal lords 
should with befitting respect be led out of the castle, that others 
should be stripped and caused to run out naked, while others 
yet with rods, whips, or dogs, should be hunted out. Those who 
the day before willingly surrendered themselves might be suffered 
to depart without any blame, but those presumptuous ones, and 
they who had behaved themselves so unseemly at dinner, should 
be punished in body and life according to each man's demerit. This 
opinion pleased the Virgin well, and obtained the upper hand. 
There was moreover another dinner vouchsafed them, the execu- 
tion itself being deferred till noon. Herewith the senate arose, 
and the Virgin, together with her attendants, returned to her 
usual quarter. The uppermost table In the room was allotted to 



MARRIAGE OP CHRISTIAN ROSENCREUTZ 



97 



us till the business was fully dispatched, when we should be con- 
ducted to the Lord Bride-groom and Bride, with which we were 
well content. The prisoners were again brought into the hall, 
and each man seated according to his quality. They were enjoyned 
to behave somewhat more civilly than they had done the day before, 
which admonishment they needed not, for they had already put 
up their pipes, and this I can boldly say, that commonly those who 
were of highest rank best understood how to comport themselves 
in so unexpected a misfort/une. Their treatment was but indiffer- 
ent, yet with respect, neither could they see their attendants, who 
were visible to us, whereat I was exceeding joyful. Although 
fortune had exalted us, we took not upon us more than the rest, 
advising them to be of good cheer, and comforting them as well 
as we could, drinking with them to try if the wine might make 
them cheerful. Our table was covered with red velvet, beset with 
drinking cups of pure silver and gold, which the rest could not 
toehold without amazement and anguish. Ere we had seated 
tfurselves in came the two pages, presenting every one, in the 
Bride-groom's behalf, the Golden Fleece with a flying Lyon, re- 
questing us to wear them at the table, and to observe the reputa- 
tion and dignity of the order which his Majesty had vouchsafed 
us and would ratify with suitable ceremonies. This we received 
with profoundest submission, promising to perform whatever his 
Majesty should please. Beside these, the noble page had a schedule 
wherein we were set down in order. Now because our entertain- 
ment was exceeding stately, we demanded one of the pages 
whether wei might have leave to send some choice bit to our 
friends and acquaintance, who making no difficulty, every one 
sent by the waiters hoWbeit the receivers saw none of them; 
and forasmuch as they knew not whence it came, I was myself 
desirous to carry somewhat to one of them, but, as soon as I was 
risen, one of the waiters was at my elbow, desiring me to take 
friendly warning, for in case one of the pages had seen it, it 
would have come to the King's ear, who would certainly take it 
amiss of me; but since none had observed it save himself, he 
purposed not to betray me, and that I must for the time to come 
have better regard to the dignity of the order. With these words*, 
the servant did really so astonish me that for long I scarce moved 
upon my seat, yet I returned him thanks for his faithful warning 
as well as I was able. Soon after the drums began to beat, where- 
fore we prepared ourselves to receive the Virgin, who now came 
in the King's behalf, saying that it was brought from his Majesty, 
before her a very tall goblet of gold, and the other a patent in 
parchment. Being now after a marvellous articial manner alighted 
from her seat, she takes the goblet from the page and presents it 
in the King's behalf, saying that it was brought from his Majesty, 
and that in honour of him we should cause it to go round. Upon 
the cover of this goblet stood Fortune curiously cast in gold, who 
had in her hand a red flying ensign, for which cause I drunk 
somewhat the more sadly, as having been too well acquainted with 
Fortune's waywardness. But the Virgin who also was adorned 
with the Golden Fleece and Lyon, hereupon began to distinguish 
the patent which the other page held into two different parts, out 
of which thus much was read 'before the first company: — 

That they should confess that they had too lightly given 
credit to false, fictitious books, had assumed too much to them- 
selves, and so come into this castle (uninvited, and perhaps design- 
ing to make their markets here and afterwards to live in the 
greater pride and lordliness. Thus one had seduced another, and 
plunged him into disgrace and ignominy, wherefore they were 



Prandium. 



Ministri 
invisibles 

visibles. 



Proborum 
exaltatio. 



Remuneratio 
a sponso. 



A vi tori 
denegatur 
communi- 
catio erga 
reprobos. 



Virgo luci- 
fera. The 
Lady Cham- 
berlain. 



Calix 
obambulans. 



Ornatus 
virginis. 

Rpprobi 
dividuntur. 



Aoeusatiev 
unius partb 



Affeotibns 
mundanis. 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Alteriua 
partis. 



Excusatio. 



Refutatio. 



Dolor de 
sententia. 



Executio 
sententi- 
arum. 

Spectatores. 



Hortug. 



Autor 
promittit 
alter librum. 



deservedly to be soundly punished — all which they, with great 
humility, readily acknowledged, and gave their hands upon it, 
after which a severe check was given to the rest, much to thia 
purpose : — 

That they were convinced in their consciences of forging false, 
fictitious books, had befooled and cheated others, thereby dimin- 
ishing regal dignity amongst all. They knew what ungodly, de- 
ceitful figures they had made use of, not even sparing the Divine 
Trinity. It was also clear as day with what practices they had 
endeavoured to ensnare the guests ; in like manner, it was manifest 
to all the world that they wallowed in open whoredom, adultery, 
gluttony, and other uncleannesses. In brief, they had disparaged 
Kingly Majesty, even amongst the common sort, and therefore 
should confess themselves to be convicted vagabond-cheats, and 
rascals, for which they deserved to be cashiered from the com- 
pany of civil people, and severely to be punished. 

The good Artists were loath to come to this confession, but 
inasmuch as the Virgin not only herself threatned, and sware their 
death, but the other party also vehemently raged at them, crying 
that they had most wickedly seduced them out of the Light, they 
at length, to prevent a huge misfortune, confessed the same with 
dolour, yet alledged their actions should not be animadverted upon 
in the worst sense, for the Lords were resolved to get into the 
castle, and had promised great sums of money to that effect, each 
one had used all craft to seize upon something, and so things were 
brought to the present pass. Thus they had disserved no more 
than the Lords themselves. Their books also sold so mightily 
that whoever had no other means to maintain himself was fain 
to ingage in this consonage. They hoped, moreover, they should 
be found no way to have miscarried, as having behaved towards 
the Lords, as became servants, upon their earnest entreaty. But 
answer was made that his Royal Majesty had determined to 
punish all, albeit one more severely than another. For although 
what they had alledged was partly true, and therefore the Lords 
should not wholly be indulged, yet they had good reason to pre- 
pare themselves for death, who had so presumptuously obtruded 
themselves, and perhaps seduced the ignorant against their will. 
Thereupon many began most pitteously to lament and prostrate 
themselves, all which could avail them nothing, and I much mar- 
velled how the Virgin could be so resolute, when their misery 
caused our eyes to run over. She presently dispatched her page, 
who brought with him all the cuirassiers which had been ap- 
pointed at the scales, who were each commanded to take his own 
man, and, in an orderly procession, conduct him into her great 
garden. Leave was given to my yesterday companions to go out 
into the garden unbound, and be present at the execution of the 
sentence. When every man was come forth, the Virgin mounted 
up into her high throne, requesting us to sit down upon the steps; 
and appear at the judgment. The goblet was committed to the 
pages' keeping, and we went forth in our robes upon the throne; 
which of itself moved so gently as if we had passed in the air, 
till we came into the garden, where we arose altogether. Thia 
garden was not extraordinarily curious, only it pleased me that 
the trees were planted in so good order. Besides there ran in it 
a most costly fountain, adorned with wonderful figures and in- 
scriptions and strange characters (which, God willing, I shall 
mention in a future book). In this garden was raised a wooden 
scaffold, hung with curiously painted figured coverlets. There 
were four galleries made one over another; the first waa more 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



99 



glorious than the rest and covered with a white Taffata curtain, 
so that we could not perceive who was behind it. The second 
was empty and uncovered, while the two last were draped with 
red and blew Taffeta. As soon as we were come to the scaffold 
the Virgin bowed herself down to the ground, at which we were 
mightily terrified, for we could easily guess that the King and 
Queen must not be far off. We also having duely performed our 
reverence, the Virgin led us by the winding stairs into the second 
gallery, where she placed herself uppermost, and us in our 
former order. But how the emperor whom I had released behaved 
towards me, I cannot relate for fear of slander, for he might well 
imagine in what anguish he now should have been, and that only 
through me he had attained such dignity and worthiness. Mean- 
time, the virgin who first brought me the invitation, and whom 
I had hitherto never since seen, stepped in, and giving one blast 
upon her trumpet declared the sentence with a very loud voice : — 

"The King's Majesty, my most gratious Lord, could from his 
heart wish that all here assembled had, upon his Majestie's invi- 
tation, presented themselves so qualified that they might have 
adorned his nuptial and joyous Feast. But since it hath otherwise 
pleased Almighty God, he hath not wherewith to murmur, but is 
forced, contrary to his inclination, to abide by the ancient and 
laudable constitutions of this Kingdom, albeit, that his Majesty's 
clemency may be celebrated, the usual sentence shall be consider- 
ably lenified. He vouchsafes to the Lords and Potentates not 
only their lives intirely, but also freely dismisses them, courteously 
intreating your Lordships not to take it in evil part that you 
cannot be present at his Feast of Honour. Neither is your repu- 
tation hereby prejudiced, although you be rejected by this our 
Order, since we cannot at once do all things, and forasmuch as 
your Lordships have been seduced by base rascals, it shall'not pass 
unrevenged. Furthermore, his Majesty resolveth shortly to com- 
municate with you a Catalogue of Hereticks, or Index Expurga- 
torius, that you may with better judgment discern between good 
and evil. And because his Majesty also purposeth to rummage 
nis library, and offer the seductive writings to Vulcan, he cour- 
teously entreats every one of you to put the same in execution, 
with your own, whereby it is to be hoped that all evil and mis- 
chief may be remedied. And you are admonished never hence- 
forth so inconsiderately to covet entrance hither, least the former 
excuse of seducers be taken from you. In fine, as the estates of 
the Land have still somewhat to demand of your Lordships, his 
Majesty hopes that no man will think it much to redeem himself 
with a chain, or what else he hath about him, and so, in friendly 
manner, depart from us. 

"The others who stood not at the first, third, and fourth 
weight, his Majesty will not so lightly dismiss, but that they also 
may experience his gentleness, it is his command to strip them 
naked, and so send them forth. Those who in the second and 
fifth weight were found too light shall, besides stripping, be noted 
with one or more brands, according to each was lighter or heavier. 
They who were drawn up by the sixth or seventh shall be some- 
what more gratiously dealt with, and so forward, for unto every 
combination there is a certain punishment ordained. They who 
yesterday separated themselves of their own accord shall go at 
liberty without blame. Finally, the convicted vagabond-cheats, who 
could move up none of the weights, shall be punished, in body 
and life, with sword, halter, water, and rods, and such execution of 
judgment shall be inviolably observed for an example unto others." 



Gratitndo 
Caesaris erga 
liberatorem. 



Oratio ad 
judicados. 



Sententla 
magnatum. 



Sententla, 2. 



100 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Finis habiti 
judici. 



Reorum 
mores. 

Ministrorum 
mores. 



Haustus 
oblivionis. 



Herewith, one virgin broke her wand; the other, who read 
the sentence, blew her trumpet, and stepped with profound rever- 
ence towards the curtain. Now this judgment being read over, 
the Lords were well satisfied, for which cause they gave more than 
they were desired, each one redeeming bimself with chains, jewels, 
gold, monies, and other things, and with reverence they took leave. 
Although the king's servants were forbidden to jear any at his 
departure, some unlucky birds could not hold laughing; and cer- 
tainly it was sufficiently ridiculous to see them pack away with 
guch speed, without once looking behind them. At the door was 
given to each of them a draught of Forgetfulness, that he might 
have no further memory of misfortune. After these the volunteers 
departed, who, because of their ingenuity, were suffered to pass, 
Ibut so as never to return in the same fashion, albeit if to them 
(as likewise to the others) anything further were revealed, they 
should be well-come guests. 



Damnati. 



Commise- 
rationis 
expositio. 
Unicorna. 

Leo. 

Machsera. 

Columba. 



Discessus 
ab hoc actu. 



virgini 
luciferse. 

Hospitum 
modi in 
delecta- 
mentis. 

Autoris. 



Meanwhile, others were stripping, in which also an inequality, 
according to demerit, was observed. Some were sent away naked, 
without other hurt; others were driven out with small bells; some 
again were scourged forth. In brief, the punishments were so 
various, that I am not able to recount them all. With the last a 
somewhat longer time was spent, for whilst some were hanging, 
some beheading, some forced to leap into the water, much time was 
consumed. Verily, at this execution my eyes ran over, not indeed 
in regard to the punishment which impudency well deserved, but in 
contemplation of human blindness, in that we are continually busy- 
ing ourselves over that which since the first fall hath been sealed 
to us. Thus the garden which lately was quite full was soon, 
emptied. As soon as this was done, and silence had been kept for 
the space of five minutes, there came forward a beautiful snow- 
white Unicorn, with a golden collar, ingraved with certain letters, 
about his neck. He bound himself down upon his fore-feet, as if 
hereby he had shown honour to the Lyon, who stood so immoveably 
upon the fountain that I took him to be stone or brass, but who 
immediately took the naked sword which he bare in his paw, brake 
it into two in the middle, the two pieces whereof sunk into the 
fountain, after which he so long reared until a white Dove brought 
a branch of olive in her bill, which the Lyon devoured in an 
instant, and so was quieted. The Unicorn returned to his place 
with joy, while our Virgin led us down by the winding staires 
from the scaffold, and so we again made our reverence toward 
the cJurtain. We washed our hands and heads in the fountain, and 
thereby waited in order till the King through a secret gallery 
returned into his hall, and then we also, with choice musick, pomp-, 
state, and pleasant discourse, were conducted into our former 
lodging. Here, that the time might not seem to long to us, the 
Virgin bestowed on each of us a noble Page, not only richly 
habited but also exceeding learned, and able aptly to discourse 
on all subjects, so that we had reason to be ashamed of ourselves. 
These were commanded to lead us up and down the castle, yet 
only in certain places, and, if possible, to shorten the time accord- 
ing to our desire. Meantime, the Virgin took leave, promising to 
be with us again at supper, and after that to celebrate the cere- 
monies of hanging up the weights, while on the morrow we should 
be presented to the King. Each of us now did what best pleased 
him, one part viewing the excellent paintings, which they copied 
for themselves, and considered what the wonderful characters 
might signify, others recruiting themselves with meat and drink. 
I caused my Page to conduct me, with my Companion, up and down 
the castle, of which walk it will never repent me so long as I live. 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



101 



Besides many other glorious antiquities, the Royal Sepulcher 
was showed me, by which I learned more than is extant in all 
books. There in the same place stands the glorious Phcenix, of 
which two years since I published a small discourse, and am re- 
solved, in case this narrative prove useful, to set forth several 
treatises concerning the Lyon, Eagle, Griffon, Falcon, &c, together 
with their draughts and inscriptions. It grieves me also for my 
other consorts that they neglected such pretious treasures. I 
indeed reaped the most benefit by my Page, for according as each 
one's genius lay, so he led his intrusted one into the quarters 
pleasing to him. Now the keys hereunto belonging were com- 
mitted to my Page, and, therefore, this good fortune happened to 
me before the rest, for though he invited others to come in, yet 
they imagining such tomfbs to be only in the churchyard, thought 
they should well enough get thither whenever anything was to be 
seen there. Neither shall these monuments be with-held from 
my thankful schollars. The other thing that was shewed us two 
was the noble Library as ft was altogether before the Reformation, 
of which I have so much the less to say, because the catalogue is 
shortly to be published. At the entry of this room stands a great 
Book the like whereof I never saw, in which all the figures, rooms 
portals, writings, riddles, and the like, to be seen in the whole 
castle are delineated. In every book stands its author painted, 
whereof many were to be burnt, that even their memory might 
be blotted out from amongst the righteous. Having taken a full 
view, and being scarce gotten forth, there comes another Page, and 
having whispered somewhat in our Page's ear, he delivered up 
the keys to him, who immediately carried them up the winding 
stairs; but out Page was very m»uch out of countenance, and we, 
setting hard upon him with entreaties, he declared to us that the 
King's Majesty would by no means permit that either the library 
or sepulchers should be seen by man, and he besought us as we 
tendered his life to discover it not to anyone, he having already 
utterly denyed it; whereupon tooth of us stood hovering between 
joy and fear, yet it continued in 6ilence, and no man made further 
inquiry about it. Thus in both places we consumed three hours, 
and now, although it had struck seven, nothing was hitherto given 
us to eat, but our hunger was abated by constant revivings, and I 
could be content to fast all my life with such as entertainment. 
About this time the curious fountains, mines, and all kind of art 
shops were also shown us, of which there was none but Surpassed 
all our arts even if melted into one mass. Every chamber was 
built in semi-circle, that so they might have before their eyes the 
costly clock-work which was erected upon a fair turret in the 
centre, and regulate themselves according to the course of the 
planets which were to be seen on it in a glorious manner. At 
length I came into a spacious room, in the middle whereof stood 
a terrestrial globe, whose diameter contained thirty foot albeit 
near half, except a little which was covered with the steps, was let 
Into the earth. Two men might readily turn it about, so that 
more of it was never to be seen but so much as was above the 
horizon. I could not understand whereto those ringlets of gold 
(which were upon it in several places) served, at which my Page 
laughed, and advised me to view them more narrowly, when I 
found there my native country noted with gold also, whereupon 
my companion sought his and found that too. The same happened 
to others who stood by, and the Page told us that it was yesterday 
declared to the King's Majesty by their old astronomer Atlas, that 
all the gilded points did exactly answer to their native countries, 
and, therefore, he, as soon as he perceived that I undervalued 



Libellus de 
Phoenice. 



Usus eoruin 
qua autor 
vidit. 



Bibliotheca. 



Fastidium 

pulsum 
epreffiis 
spectaculls. 

Officinarum 
constituta- 
ruin finis. 



Globus 

terrenus. 



102 



MARRIAGE! OF CHRISTIAN ROSENCREUTZ 



Excellentia 

patriae 

autoris. 



Quid in 
glob. 



Reverentia 
in convivio 
exhibita 
auctoris. 



The Lady 
Chamberlain. 

Perplexed 
speeches, or 
intricate 
questions. 



myself, but that nevertheless there stood a point upon my native 
country, moved one of the captains to intreat for us to be set upon 
the scale at all adventures, especially seeing one of our native 
countries had a notable good mark. And truly it was not without 
cause that he, the Page of greatest power, was bestowed on me. 
For this I returned him thanks, and looking more diligently upon 
my native country, I found that, besides the ringlets, there were 
also certain delicate streaks upon it. I saw much more even upon 
this globe than I am willing to discover. Let each man take into 
consideration why every city produceth not a philosopher. After 
this he led us within the globe, for on the sea there was a tablet 
(whereon stood three dedications and the author's name) which 
a man might gently lift up, and by a little board go into the 
center, which was capable of four persons, being nothing but a 
round board whereon we could sit and at ease by broad daylight 
(it was now already dark) contemplate the stars, which seemed 
like mere carbuncles glittering in an agreeable order, and moving 
so gallantly that I had scarce any mind ever to go out again, 
as the Page afterwards told the Virgin, and with which she often 
twitted me, for it was already supper time and I was almost the 
last at table. The waiters treated me with so much reverence and 
honour that for shame I durst not look up. To speak concerning 
the musick, or the rest of that magnificent entertainment, I hold 
needless, because it is not possible sufficiently to express it. In 
brief there was nothing there but art and amenity. After we had 
each to other related our employment since noon (howbeit, not a 
word was spoken of the library and monuments), being already 
merry with wine, the Virgin began thus: — "My Lords, I have a 
great contention with one of my sisters. In our chamber we have 
an eagle, whom we cherish with such diligence that each of us is 
desirous to be the best beloved, and upon that score have many 
a squabble. On a day we concluded to go both together to him, 
and toward whom he should show himself most friendly, hers 
should he properly be. This we did, and I, as commonly, bare 
in my hand a branch of lawrel, but my sister had none. As 
soon as he espyed us both, he gave my sister another branch 
which he had in his beak, and offered at mine, which I gave 
him. Each of us hereupon imagined herself best beloved of 
him. Which way am I to resolve myself?" 



Autoris 
griphus. 

The Author's 
counter- 
demand. 



Griphus, 3. 



This modest proposal pleased us mightily well, and each one 
would gladly have heard the solution, but inasmuch as all looked 
upon me, and desired to have the beginning from me, my mind 
was so extreamly confounded that I knew not what to do but 
propound another in its stead, and said, therefore: — "Gracious 
Lady, your Ladyship's question were easily to be resolved if one 
thing did not perplex me. I had two companions who both loved 
me exceedingly ; they being doubtful which was most dear to me, 
concluded to run to me unawares, and that he whom I should then 
embrace should be the right ; this they did, yet one of them could 
not keep pace with the other, so he staid behind and wept; the 
other I embraced with amazement. When they had afterwards 
discovered the business to me, I knew not how to resolve, and have 
hitherto let it rest in this manner till I may find some good advice 
aerein." 

The Virgin wondered at it, and well observed where about I 
was, upon which she replied, that we should both be quit, and then 
desired the solution from the rest. But I had already made them 
wise, wherefore the next began thus — "In my city a Virgin was 
condemned to death, but the judge being pittiful towards her, 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



103 



proclaimed that If any man desired to be her champion, he should 
have free leave. Now she had two lovers; one made himseli 
ready, and came into the lists to expect his adversary ; afterwards 
the other presented himself, but coming too late, resolved never- 
theless to fight, and suffer himself to be vanquished that the 
Virgin's life might be preserved, which succeeded accordingly. 
Thereupon each challenged her, and now, my lords, instruct me to 
which of them of right she belongeth." The Virgin could hold no 
longer, but said: — "I thought to have gained much information, 
and am my self gotten into the net; yet I would gladly hear 
whether there be any more behind." "Yes, that there is," an- 
swered the third, "a stranger adventure hath not been recounted 
then that which happened to myself. In my youth I loved a 
worthy maid, and that my love might attain its end I made use 
of an ancient matron, who easily brought me to her. Now it 
happened that the maid's brethren came in upon us as we three 
were together, and were in such a rage that they would have taken 
my life, but, on my vehement supplication, they at length forced 
me to swear to take each of them for a year to my wedded wife. 
Now, tell me, my Lords, should I take the old or the young one 
first?" We all laughed sufficiently at this riddle, yet none would 
undertake to unfold it, and the fourth began. "In a certain city 
there dwelt an honourable lady, beloved of all, but especially of a 
noble young man, who would needs be too importunate with her. 
At length she gave him this determination, that in case he would, 
in a cold winter, lead her into a fair green garden of Roses, then 
he should obtain, but if not he must resolve never to see her more. 
The noble man travelled into all countries to find one who might 
perform this, till at length he lite upon a little old man who 
promised to do it for him, in case he would assure him of half 
his estate, which he having consented to the other was as good as 
his word. Whereupon he invited the Lady home to his garden, 
where, contrary to her expectation, she found all things green, 
pleasant, and warm ; and remembering her promise, she only re- 
quested that she might once more return to her lord, to whom 
with sighs and tears she bewailed her lamentable condition. Her 
lord, sufficiently perceiving her faithfulness, dispatched her back 
to her lover, who had so dearly purchased her, that she might give 
liim satisfaction, when the husband's integrity so mightily affected 
the noble man that he thought it a sin to touch so honest a wife, 
and sent her home with honour to her lord. The little man, per- 
ceiving such faith in all these, would not, how poor soever he 
were, be the least, but restored the noble man all his goods, and 
went his way. Now, my lords, which of these persons showed 
the greatest ingenuity?" Here our tongues were quite cut off, 
neither would the Virgin make any reply but that another should 
go on ; wherefore the fifth began : — "I desire not to make long 
work. Who hath the greater joy, he that beholdeth what he 
loveth, or he that only thinketh on it?" "He that beholdeth it," 
said the Virgin. "Nay," answered I, and hereupon rose a contest 
till the sixth called out : — "My lords, I am to take a wife ; I have 
before me a maid, a married wife, and a widdow ; ease me of this 
doubt, and I will help to order the rest." "It goes well there," 
replied the seventh, "when a man hath his choice, but with me 
the case is otherwise. In my youth I loved a fair and virtuous 
virgin, and she me in like manner ; howbeit, because of her friends' 
denyal, we couid not come together in wedlock, whereupon she 
was married to another, who maintained her honourably and with 
affection, till she came into the pains of childbirth, which went so 
hard with her that all thought she was dead, so with much state 
and mourning she was interred. Now, I thought with myself, 



Griphus, 4. 



Griphus, 5. 



Griphus, 0. 



104 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Virgo 

lucifera 

gratiositas. 



^Enigma 
de Nomine. 



during her life thou couldst hate no part in this woman, but dead 
as she is, thou mayest embrace her sufficiently, whereupon I took 
my servant with me, who dug her up by night. Having opened 
the coffin and locked her in my arms, I found some little motion 
in her heart, which increased from my warmth, till I perceived 
she was indeed alive. I quietly bore her home, and after I had 
warmed her chilled body with a costly bath of herbs, I committed 
her to my mother until she brought forth a fair son, whom I 
caused faithfully to be nursed. After two days (she being then 
in a mighty amazement) I discovered to her all the affair, request- 
ing that for the time to come she would live with me as a wife, 
against which she excepted thus, in case it should be grievous to 
her husband, who had maintained her well and honourably, but 
if it could otherwise be, she was the present obliged in love to one 
as well as the other. After two months (being then to make a 
journey elsewhere) I invited her husband as a guest, and amongst 
other things demanded of him whether if his deceased wife should 
come home again he could be content to receive her, and he af- 
firming it with tears and lamentations, I brought him his wife and 
son, recounting all the fore-passed business, and intreating him to 
ratifie with his consent my fore-purposed espousals. After a long 
dispute he could not beat me from my right, but was fain to leave 
me the wife. But still the contest was about the son" Here the 
Virgin interrupted him and said: — "It makes me wonder how you 
could double the afflicted man's grief." Upon this there arose a 
dispute amongst us, the most part affirming he had done but 
right. "Nay," said he, "I freely returned him both his wife and son. 
Now tell me, my lords, was my honesty or this man's joy the 
greater?" These words so mightily cheared the Virgin that she 
caused a health to go round, after which other proposals went on 
somewhat perplexedly, so that I could not retain them all; yet this 
comes to my mind, that one told how a few years before he had 
seen a physitian who bought a parcel of wood against winter, with 
which he warmed himself all winter long; but as soon as spring 
returned he sold the very same wood again, and so had the use 
of it for nothing. "Here must needs ibe skill," said the Virgin, 
"but the time is now past." "Yea," replyed my companion, "who- 
ever understands how to resolve all the riddles may give notice 
of it by a proper messenger; I conceive he will not be denied.'* 
At this time they began to say grace, and we arose altogether 
from the table rather satisfied and merry than glutted; it were to 
be wished that all invitations and feastings were thus kept. Hav- 
ing taken some few turns up and down the hall, the Virgin asked 
his whether we desired to begin the wedding. "Yes," said one, 
"noble and vertuous lady;" whereupon she privately dispatched a 
Page, and, meantime, proceeded in discourse with us. In brief, 
she was become so familiar that I adventured and requested her 
Name. The Virgin smiled at my curiosity, and replyed: — "My 
name contains five and fifty, and yet hath only eight letters; the 
third is the third part of the fifth, which added to the sixth will 
produce a number, whose root shall exceed the third itself by just 
the first, and it is the half of the fourth. Now the fifth and 
seventh are equal, the last and first also equal, and make with the 
second as much a's the sixth hath, which contains four more than 
the third tripled. Now tell me, my lord, how am I called?" 



66, Sc. quot 
virgines. 



The answer was intricate enough, yet I left not off, but said: — 
"Noble and vertuous Lady, may I not obtain one only letter?" 
"Yea," said she, "that may well be done." "What, then," I pro- 
ceeded, "may the seventh contain?" "It contains," said she, "as 
many as there are lords here." With this I easily found her Name, 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



105 



at which she was well pleased, saying that much more should yet 
be revealed to us. Meantime certain virgins had made themselves 
ready, and came in with great ceremony. Two youths carried 
lights before them, one of whom was of jocond countenance, 
sprightly eyes, and gentile proportion, while the other lookt some- 
thing angerly, and whatever he would have must be, as I after- 
wards perceived. Four Virgins followed them; one looked shame- 
fully towards the earth; the second also was a modest, bashful 
Virgin; the third, as she entered, seemed amazed at somewhat, 
and, as I understood, she cannot well abide where there is too 
much mirth. The fourth brought with her certain small wreaths, 
to manifest her kindness and liberality. After these four came 
two somewhat more gloriously apparelled; they saluted us 
courteously. One of them had a gown of skeye-colour, spangled 
with golden stars: the other's was green, beautified with red and 
white stripes. On their heads they had thin flying white tiffaties, 
which did most becomingly adorn them. At last came one alone, 
wearing a coronet, and rather looking up towards heaven than 
towards earth. "We all took her for the Bride, but were much 
mistaken, although in honour, riches, and state she much sur- 
passed the bride, and afterwards ruled the whole Wedding. On 
this occasion we all followed our Virgin, and fell on our knees; 
howbeit, she shewed herself extreamly humble, offering each her 
hand, and admonishing us not to be too much surprised at this, 
which was one of her smallest bounties, but to lift up our eyes to 
our Creator and acknowledge his Omnipotency, and so proceed in 
our enterprised course, employing this grace to the praise of God 
and the good of man. In sum her words were quite different from 
those of our Virgin, who was somewhat more worldly. They 
pierced even through my bones and marrow. "Thou," said she 
further to me, "has received more than others; see that thou 
also make a larger return." 



Redduntur 
pondera 
choro 
Virginum. 
2 Juvenes. 



4 Virgines. 



2 Virgines. 



1 Virgo 
praestans. 



The Duchess. 



This to me was a very strange sermon, for as soon as we saw 
the Virgins with the musik, we imagined we should fall to danc- 
ing. Now the Weights stood still in fhe same place, wherefore the 
Queen (I yet (know not who she was) commanded each Virgin to 
take up one, but to our Virgin she gave her own, which was the 
largest, and commanded us to follow behind. Our majesty was 
then somewhat abated, for I observed that our Virgin was but 
too good for us, and that we were not so highly reputed as we 
ourselves were almost willing to phantsie. We were brought into 
the first Chamber, where our Virgin hung up the Queen's weight, 
during which an excellent spiritual hymn was sung. There was 
nothing costly in this room save certain curious little Prayer-Books 
which should never be missing. In the midst was a philpit, con- 
venient for prayer, where in the Queen kneeled down, and about 
her we also were fain to kneel and pray after the Virgin, who 
read out of a book, that this Wedding might tend to the honour 
of God, and our own benefit. We then came into the second cham- 
ber, where the first Virgin hung up her weight also, and so for- 
ward till all the ceremonies were finished, upon which the Queen 
again presented her hand to every one, and departed with her 
Virgins. Our president staied awhile with us, but because it had 
Ibeen already two hours night she would then no longer detain us, 
and, though methought she was glad of our company, she bid us 
good night, wishing us quiet rest. Our Pages were well instructed, 
and shewed every man his chamber, staying with us in another 
pallet, in case we wanted any thing. My chamber was Toyally 
furnished with rare tapistries, and hung about with paintings; but 
albove all things I was delighted in my Page, who was so ex- 



Ponderum 
repositio in 
locum suum. 
The Duchess. 



Reginae 
habitatio. 



Supeller. 
The Duchess. 



Virgo 

lucifera 

discedit 

cubitum. 

Puerorum 

comitum 

officimn. 

Autoris 

thalamus. 



106 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Somnimn 

deporta 

difficili. 



Autor 
longiuscule 
dormiens 
expergesit. 



Jentaculo 
privatur. 



Leoiiis 
Tabula. 



cellently spoken, and experienced in the arts, that he yet spent 
me another hour, and it was half an hour after three when I fell 
asleep. This was the first night that I slept in quiet, and yet a 
scurvy dream would not suffer me to rest, for I was troubled with 
a Door which I could not get open, though at last I did so. With 
these phantasies I passed the time, till at length, towards day, 
I awaked. 

The Fourth Day. 

I still lay in my bed, and leisurely surveighed the noble 
images and figures about my chamber, during which, on a sudden, 
.1 heard the musick of coronets, as if already they had been in 
procession. My Page skipped out of the bed as if he had been 
at his wits' end, and looked more like one dead than living. "The 
Test are already presented to the King," said he. I knew not 
what else to do but weep outright, and curse my own slothfulness. 
I dressed myself, but my Page was ready long before me, and ran 
out of the chamber to see how affairs might yet stand. He soon 
Teturned with the joyful news that the time was not past, only I 
had over-slept my breakfast, they being unwilling to waken me 
because of my age, but that now it was time for me to go with 
him to the Fountain, where most were assembled. With this con- 
solation my spirit returned, wherefore I was soon ready with my 
habit, and went after the Page to the Fountain in the Garden, 
•where I found that the Lyon, instead of his sword, had a pretty 
large tablet by him. Having well viewed it, I found that it was 
taken out of the ancient monuments, and placed here for some 
especial honour. The inscription was worn with age, and, there* 
fore, I am minded to set it down here, as it is, and give every one 
leave to consider it. 

Hebmes Princeps. 

POST TOT ILL ATA 

Geneei Humano Damna, 

Dei Consilio: 

Abtisque Adminiculo 

Medicina Salubris Factub 

Heio Fluo. 

Bibat ex me qui potest: lavet, qui vult: turbet, qui audet; 

Bibite Fbatbes, et Vivite. 



Scriptura 
facilis. 

Potus. 



Vestitua. 



Clinodiae. 



Musicl 



This writing might well be read and understood, being easier 
than any of the rest. After we had washed ourselves out of the 
Fountain, and every man had taken a draught out of an intirely 
golden cup, we once more followed the Virgin into the hall, and 
there put on new apparel, all of cloth of gold gloriously set out 
with flowers. There was also given to everyone another Golden 
Fleece, set about with pretious stones, and various workmanship 
according to the utmost skill of each artificer. On it hung a 
•weighty medal of gold, whereupon were figured the sun and moon 
in opposition, but on the other side stood this poesie : — "The light 
of the moon shall be as the light of the sun, and the light of the 
sun shall be seven times brighter than at present." Our former 
jewels were laid in a little casket, and committed to one of the 
waiters. After this the Virgin led us out in our order, where the 
musitians waited ready at the door, all apparelled in red velvet 



MARRIAGE OP CHRISTIAN ROSENCREUTZ 



107 



with white guards. After which a door, that I never before saw 
open, was unlocked ; it opened on the Royal winding-stairs. There 
the Virgin led us, together with the musick, up three hundred 
sixty-five stairs ; we saw nothing but what was of extream costly 
and artificial workmanship; the further we went, the more 
glorious still was the furniture, until at the top we came under a 
painted arch, where the sixty virgins attended us, all richly ap- 
parelled. As soon as they had bowed to us, and we as well as we 
could had returned our reverence, the musitians were dispatched 
away down the winding-stairs, the Door being shut after them. 
Then a little Bell was told, when in came a beautiful Virgin, who 
brought every one a wreath of lawrel, but our Virgins had 
branches given them. Meanwhile, a curtain was drawn up, where 
I saw the King and Queen as they sate in their majesty, and had 
not the yesterday queen warned me I should have equalled this 
unspeakable glory to Heaven ; for besides that the room glittered 
of meer gold and pretious stones, the Queen's robes were so made 
that I was not able to behold them. In the meantime the Virgin 
stept in, and then each of the other virgins, taking one of us by 
the hand, with most profound reverence presented us to the King. 
"Whereupon the Virgin began thus to speak : — "That to honour 
your most gratious, royal Majesties, these Lords have adventured 
hither with peril of body and life, your Majesties have reason to 
rejoyce, especially since the greatest part are qualified for inlarg- 
ing your Majesties' dominions, as you will find by a most gratious 
particular examination of each. Herewith I was desirous thus 
to have them in humility presented to your Majesties, with most 
humble suit to discharge me of this my commission, and to take 
Information from each of them concerning my actions and 
omissions." 

Hereupon she laid her branch on the ground. It would have 
been fitting for one of us to have spoken somewhat on this occasion, 
but, seeing we were all troubled with the falling of the uvula, 
old Atlas stept forward and spoke on the King's behalf: — "Their 
Royal Majesties most gratiously rejoyce at your arrival, and will 
that their grace be assured to all. With thy administration, gentle 
Virgin, they are most gratiously satisfied, and a Royal Reward 
shall be provided for thee ; yet it is their intention that thou shalt 
this day also continue with them, inasmuch as they have no 
reason to mistrust thee." 

Here the Virgin humbly took up the branch, and we for this 
first time were to step aside with her. This room was square on 
the front, five times broader than it was long, but towards the 
West it had a great arch like a porch, where stood in circle three 
glorious thrones, the middlemost being somewhat higher than the 
rest. In each throne sate two persons — in the first sate a very 
antient King with a gray beard, yet his consort was extraord- 
inarily fair and young. In the third throne sate a black King of 
middle age, and by him a dainty old matron, not crowned, but 
covered with a vail. But in the middle sate the two young per- 
sons, who though they had likewise wreaths of lawrel upon their 
heads, yet over them hung a large and costly crown. Now albeit 
they were not at this time so fair as I had before imagined to my 
self, yet so it was to be. Behind them on a round form sat for 
the most part antient men, yet none had any sword or other 
weapon about him. Neither saw I any life-guard but certain 
Virgins which were with us the day before, and who snte on the 
sides of the arch. I cannot pass in silence how the little Cupid 
flew to and again there, but for the most part he hovered about 
the great crown, Sometimes he seated himself in between the 



Aeeeaaua 
ad regis 
aulam. 



Laborato- 
riuin aron- 
atum 60 
Virglnes. 



Virg. Luclf. 



Regis et 
Reglnae 
gloria. 

Virgo 

ludfera 

praesentat 

hospites 

Regi. 



Hospitea 

nesciunt 

respondere. 

Atlas 

respondet. 



Descrlptio 
labatorli. 



Subcellia. 

1. Rex senex 
Conjux 
Juven. 

2. Rex and 
conjux senes. 



Scomna. 
assessores. 



Cuplde. 



108 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Aves. 
Virgines. 



Supellex in 
aula altare. 

1. Book 

2. Taper. 



3. Sphsere. 

4. Watch. 

5. Little 
Fountain. 

6. Scull, 
serpent. 



Imagines. 
Musicse. 

Disceditur 
ex labora- 
torio. 



Virgines 
jocantur 
de senio 
autoris. 



two lovers, somewhat smiling upon them with, his bow. Some- 
times he made as if he would shoot one of us; in brief, this knave 
was so full of his waggery, that he would not spare even the little 
birds, which in multitudes flew up and down the room, but tor- 
mented them all he could. The virgins also had their pastimes 
with him, and when they could catch him it was no easie matter 
for him to get from them again. Thus this little knave made all 
the sport and mirth. Before the Queen stood a small but inex- 
pressibly curious altar wherein lay a book covered with black 
velvet, only a little overlaid with gold. By this stood a taper in 
an ivory candlestick, which, although very small, burnt con- 
tinually, and stood in that manner, that had not Cupid, in sport, 
now and then puffed upon it, we could not have conceived it to 
be fire. By this stood a sphere or celestial globe, which of itself 
turned about. Next this was a small striking-watch, by that a 
little christal pipe or syphon-fountain, out of which perpetually 
ran a clear blood-red liquor, and last of all there was a scull or 
death's head, in which was a white serpent, of such a length, that 
though she crept circle-wise about the rest of it, yet her taile still 
remained in one of the eye-holes until her head again entered at 
the other; so she never stirred from her scull, unless Cupid 
twitched a little at her, when she slipt in so suddenly that we 
could not choose but marvel at it. There were hung up and down 
the room wonderful images, which moved as if alive. Likewise, 
as we were passing out, there began such marvellous vocal musick 
that I could not tell whether it were performed by the virgins 
who yet stayed behind, or by the images themselves. We, being 
for this time satisfied, went thence with our virgins, who, the 
musitians, being already present, led us down the winding stairs, 
the door being diligently locked and bolted. As soon as we were 
come again into the hall, one of the virgins began: — "I wonder, 
Sister, that you durst adventure yourself amongst so many per- 
sons." "My Sister," replyed our president, "I am fearful of none 
so much as of this man," pointing at me. This speech went to 
my heart, for I understood that she mocked at my age, and indeed 
I was the oldest of all; yet she comforted me by promising, that 
in case I behaved myself well towards her, she would easily rid 
me of this burden. 



Conviviura 
cum virgini- 
bus. 

Sermones 
conviviales. 



Autor 
maestus ob 
senium. 



Jocosum 
solatium 
accipit a 
Virgine. 

Socio. 



Virg. lncif. 



Meantime, a collation wag again brought in, and every one's 
"Virgin seated by him, who well knew how to shorten the time 
with handsome discourses, but what these and their sports were 
I dare not blab out of school. Most of the questions were about 
the arts, whereby I could lightly gather that both young and old 
were conversant in the sciences. Still it run in my thoughts how 
I might become young again, whereupon I was somewhat the 
sadder. This the Virgin perceived, and, therefore, began: — "I 
dare lay anything, if I lye with him to-night, he shall be 
pleasanter in the morning." Hereupon they began to laugh, and 
albeit I blushed all over, I was fain to laugh too at my own ill- 
luck. Now there was one there that had a mind to return mar 
disgrace upon the Virgin, whereupon he said: — "I hope not only 
we tout the virgins themselves will bear witness, that our Lady 
President hath promised herself to be his bedfellow to-night." 
"I should be well content with it," replyed the Virgin, "if I had 
not reason to be afraid of these my sisters; there would be no 
hold with them should I choose the best and handsomest for 
myself." "My Sister," presently began another, "we find hereby 
that thy high office makes thee not proud, wherefore if by thy 
permission we might by lot part the Lords here present, thou 
shouldst, with our goodwill, have such a prerogative." We let 



MARRIAGE OP CHRISTIAN ROSENCREUTZ 



109 



this pass for a jest, and began again to discourse together, but 
our Virgin could not leave tormenting us, and continued:— "My 
lords, how if we should permit fortune to decide which of us 
mfust be together to-night?" "Well," said I, "if it may he no 
otherwise, we cannot refuse such a proffer." Now because it was 
concluded to make this trial after meat, we resolved to sit no 
longer at table, so we arose and each walked up and down with 
his Virgin. "Nay," said the president, "it shall not be so yet, let 
us see how fortune will couple us," upon which we were separated. 
Now first arose a dispute how the business should be carried out, 
put this was only a premeditated device, for the Virgin instantly 
proposed that we should mix ourselves in a ring, and that she 
beginning to count from herself, the seventh was to be content 
with the following seventh, were it a virgin or man. We were 
not aware of any craft, and therefore permitted it so to be; but 
when we thought we had very well mingled ourselves, the Virgins 
were so subtil that each knew her station before-hand. The presi- 
dent began to reckon, the seventh next her was a Virgin, the third 
seventh a Virgin likewise, and this continued till, to our amaze- 
ment, all the Virgins came forth and none of us was hit. Thus 
we poor wretches remained standing alone, and were forced to 
confess that we had been handsomely couzened, albeit, whoever 
had seen us in our order might sooner have expected the sky to 
fall than that it should never have come to our turn. Herewith 
our sport was abandoned. In the interim the little wanton Cupid 
came also in unto us, but because he presented himself on behalf 
of their Royal Majesties, and delivered us a health from them out 
of a golden cup, and was to call our Virgin to the King, withal 
declaring he could not at this time tarry, we could not sport our- 
selves with him, so, with a due return of our most humble thanks 
we let him flye forth again. Now because the mirth began to 
fall into my consorts feet, and the Virgins were nothing sorry 
to see it, they lead up a civil dance which I rather beheld with 
pleasure than assisted, for my mercurialists were so ready with 
their postures, as if they had been long of the trade. After some 
few dances, our president came in again, and told us how the 
artists and students had offered themselves to their Royal Majes- 
ties before their departure to act a merry comedy; and if we 
thought good to be present thereat, and to waite upon their Royal 
Majesties to the House of the Sun, it would be acceptable to them. 
Hereupon we returned our humble thanks for the honour vouch- 
safed us, and most submissively tendered our small service, which 
the Virgin related, and presently brought word to attend their 
Royal Majesties in the gallery, whither we were soon led, and 
staid not long there, for the Royal Procession was just ready, yet 
without musick. The unknown Queen who was yesterday with us 
went foremost with a small and costly coronet, apparelled in 
white satin, and carrying nothing but a small crucifix made of a 
pearl, and this very day wrought between the young King and his 
Bride. After her went the six fore-mentioned Virgins in two 
Tanks, carrying the King's jewels belonging to the little altar. 
Next to these came the three Kings. The Bridegroom was in the 
midst of them with a plain dress of black satin, after the Italian 
mode. He had on a small round black hat, with a little black 
pointed feather, which he courteously put off to us, thereby to 
signify his favor towards us. To him we bowed, as we had 
ibeen before instructed. After the Kings came the three Queens, 
two whereof were richly habited; she in the middle went likewise 
all in black, and Cupid held up her train. Intimation was given 
us to follow, and after us the Virgins, old Atlas bringing up the 
rear. Through many stately walks we came to the House of the 



Ludicra 
electio 
una dor- 
mientium. 



A merry 
dance. 

Hospites 
invitantur 
a virgine 
Lucif. ad 
comediam. 



Processus 
Regis ad 
spectandum 
comediam. 



110 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Statio 
spectatorum. 



A Prccipua 
quae age- 
bantur. 



Actus 1. 



Interludium. 
Actus 2. 



Actus 3. 



Interludium. 
Actus 4. 



Sun, there next to the King and Queen, upon a richly furnished 
scaffold, to behold the foreordained comedy. We, though sepa- 
rated, stood on the right hand of the Kings, but the Virgins on 
the left, except those to whom the Royal Ensignes were com- 
mitted. To them was allotted a peculiar standing at top of all, 
but the rest of the attendants were content to stand below be- 
tween the columns. Now because there are many remarkable 
passages in this Comedy, I will in brief run it over. 

First of all came forth a very antient King with some ser- 
vants : before his throne was brought a little chest, with mention 
that it was found upon the water. Being opened, there appeared 
in it a lovely babe, together with certain jewels, and a small 
parchment sealed, and superscribed to the King. This the King 
presently opened, and having read it, he wept and declared to his 
servants how injuriously the King of the Mxrnvta had deprived 
his aunt of her country, and had extinguished all the royal seed 
even to this infant, with the Daughter of which country he had 
purposed to match his Son. Hereupon he swore to maintain 
perpetual enmity with the Moore and his allies, and to revenge 
this on him. He commanded that the Child should be tenderly 
nursed, and to make preparations against the Moore. This pro- 
vision, and the discipline of the young lady (who after she was 
a little grown up was committed to an ancient tutor), continued 
all the first act, with many laudable sports beside. In the inter- 
lude a Lyon and Griffon were set at one another, and the Lyon 
got the victory ; this was also a pretty sight. 

In the second act, the Moore, a black, treacherous fellow, 
came forth, who having with vexation understood that his murder 
was discovered, and that a little lady was craftily stollen from 
him, began to consult how by stratagem he might encounter so 
powerful an adversary, whereof he was at length advised by cer- 
tain fugitives who fled to him through famine. So the young 
lady, contrary to all expectation, fell again into his hands, whom 
had he not been wonderfully deceived by his own servants, he 
had like to have slain. Thus this act was concluded with a 
mervelous triumph of the Moore. 

In the third act a great army on the King's part was raised 
against the Moore, and put under the conduct of an antient, 
valiant knight, who fell into the Moore's country, till he forceably 
rescued the young Lady from a tower, and apparelled her anew. 
After this they erected a glorious scaffold and placed her upon 
It ; presently came twelve royal embassadors, amongst whom the 
Knight made a speech, alledging that the King, his most gracious 
Hiord, had not only heretofore delivered her from death, and 
caused her to be royally brought up, though she had not behaved 
herself altogether as became her, but, moreover, had, before 
©thers, elected her as a spouse for the young Lord, his Son, most 
gratiously desiring that the espousals might be really executed 
in case they would be sworn to his Majesty upon the following 
articles. Hereupon out of a patent he caused certain glorious 
conditions to be read; the young Lady took an oath inviolably to 
observe the same, returning thanks in most seemly sort for so 
high a grace. Whereupon they began to sing to the praise of 
God, of the King, and the young Lady, and for this time so de- 
parted. In sport, meanwhile, the four beasts of Samel, as he 
saw them in the vision, were brought in, all which had its certain 
signification. 

In the fourth act the young Lady was restored to her lost 
kingdom and crowned, being in this array conducted about the 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



111 



place with extraordinary joy. After various embassadors pre- 
sented themselves not only to wish her prosperity but also to 
behold her glory. Yet it was not long that she preserved her 
Integrity, but began to look wantonly about her, and to wink at 
the embassadors and lords. These her manuers were soon known 
to the Moore, who would by no means neglect such an oppor- 
tunity ; and because her steward had not sufficient regard to her, 
she was easily blinded with great promises, so that she had no 
good confidence in her King, but privily submitted herself to the 
intire disposal of the Moore, who having by her consent gotten 
her into his hands, he gave her words so long till all her kingdom 
"had subjected itself to him ; after which, in the third scene of this, 
act, he caused her to be led forth, stript naked, and then upon a 
scurvy wooden scaffold bound to a post, well scourged, and at last 
sentenced to death. This woful spectacle made the eyes of many 
to run over. Naked as she was, she was cast into prison, there 
to expect death by poyson, which, however, killed her not, but 
made her leprous all over. Thus this act was for the most part 
lamentable. Between they brought forth Sfebuclja&nezEar'H image, 
which was adorned with all manner of arms on the head, breast, 
legs, and feet, of which more shall be spoken in the future 
explication. 

In the fifth act the young King was acquainted with all that 
had passed between the Moore and his future spouse, who inter- 
ceded with his father for her, intreating that she might not be left 
in that condition, and embassadors were dispatched to comfort 
her, but withal to give her notice of her inconsiderateness. She, 
nevertheless, would not receive them, but consented to be the 
Moore's concubine, and the young King was acquainted with it. 
After this comes a band of fools, each of which brought a cudgel, 
wherewith they made a great globe of the world, and' undid it 
again, the which was a fine sportive phantsie. 



Actus 5. 



Interludium. 



In the sixth act, the young King resolved to bid battle to the 
Moore, which was done, and albeit the Moore was discomfited, yet 
all held the young King for dead, but he came again to himself, 
released his spouse, and committed her to his steward and chap- 
lain, the first whereof tormented her mightily, while the priest 
was so insolently wicked that he would needs be above all, till the 
same was reported to the young King, who dispatched one to 
break the neck of the priest's mightiness, and adorn the bride in 
some measure for the nuptials. After this act a vast artificial 
elephant was brought in, carrying a great tower with musitians, 
which was well pleasing to all. 

In the last act the bride-groom appeared in such pomp as is 
not well to be believed. The bride met him in the like solemnity, 
whereupon all the people cried out — vivat sponsum, vivat sponsa, 
so that by this comedy they did withal congratulate our King and 
Queen in the most stately manner, which pleased them most 
extraordinary well. At length they made some pasces about the 
stage, till at last they altogether began thus to sing. 



Actus G. 



Interludium. 



Actus 7. 

Comrrdorum 
applausus". 
erga. It ope in 
et Reglnam. 



This time full of love 
Does our joy much approve 

Because of the King's Nuptial ; 
And, therefore, let's sing, 
Till from all parts it ring, 

Blest be he that granted us all ! 



Cantilena. 



112 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



The Bride most exquisitely faire, 
Whom we attended long with care, 

To him in troth is plighted; 
We fully have at length obtain'd 
The same for which we did contend — 

He's happy that's fore-sighted. 

m. 

Now the parents kind and good 

By intreaties are subdued; 
Long enough in hold was she mew'd; 

iSo in honour increase 

Till QJhnuBaitfca arise 
And spring from your own proper blood. 



Epilogus. 



Hospites 

invitantur 

ad coenam 

Regis et 

Reginse. 

Rex 

Adolesc. 



adulti. 



Ordo dis- 
cumbariuiQ. 



Ornatus 
vestium. 



Corona 

super 

mensam. 



Cupido was 
the merriest. 



Sermones 
breves. 



Oratio Regis 
adolescentis. 



Haustus de 
silentio. 



After this thanks were returned, and the comedy was finished 
with joy to the particular liking of the Royal Persons, who, the 
evening heing already hard by, departed in their fore-mentioned 
order, we attending them up the winding stairs into the previous 
hall, where the tables were already richly furnished. This was 
the first time that we were invited to the King's table. The little 
altar was placed in the midst of the hall, and the six royal en- 
signes were laid upon it. The young King behaved himself very 
gratiously towards us, yet he could not be heartily merry; he 
discoursed a little with us, yet often sighed, at which the little 
Cupid only mocked, and played his waggish tricks. The old King 
and Queen were very serious, but the wife of one of the ancient 
Kings was gay enough, the cause whereof I understood not. The 
Royal Persons took up the first table, at the second we only sate; 
at the third some of the principal Virgins placed themselves. The 
rest were fain to wait. This was performed with such state and 
solemn stillness that I am afraid to make many words of it. All 
the Royal Persons, before meat, attired themselves in snow-white 
glittering garments. Over the table hung the great golden crown, 
the pretious stones whereof, without other light, would have 
sufficiently illuminated the hall. All the lights were kindled at 
the small taper upon the altar. The young King frequently sent 
meat to the white serpent, which caused me to muse. Almost all 
the prattle at this banquet was made by Cupid, who could not 
leave us, and me especially, untormented, and was perpetually 
producing some strange matter. However, there was no consider- 
able mirth, from whence I could imagine some great imminent 
peril. There was no musick heard, and if we were demanded 
anything, we were fain to give short answers and so let it rest. 
In short, all things had so strange a face that the sweat began 
to trickle down over my body, and I believe that the stoutest- 
hearted man would have lost courage. Supper being almost 
ended, the young King commanded the book to be reached him 
from the altar. This he opened and caused it again to be pro- 
pounded to us by an old man whether we resolved to abide with 
him in prosperity and adversity, which we having with trembling 
consented to, he further caused us sadly to be demanded whether 
we would give him our hands on it, which, when we could fain no 
reason, was fain so to be. One after another rose and with his 
own hand writ himself down in this book, after which the little 
christal fountain was brought near, together with a very small 
christal glass, out of which all the Royal Persons drank; after- 
wards it was reached to us, and so forward to all, and this was 
called the Draught of Silence. Hereupon all the Royal Persons 
presented us their hands, declaring that ia case we did not now 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



113 



stick to them we should never hereafter see them, which verily 
made our eyes run over. But our president engaged herself and 
promised largely on our behalf, which gave them satisfaction. 
Mean time a little; bell was tolled, at which all the Royal Persons 
waxed so mighty bleak that we were ready utterly to despair. 
They quickly put off their white garments and assumed intirely 
black ones; the whole hall was hung with black velvet, the floor 
covered with the same, with which also the ceiling was over- 
spread. The tables were also removed, all seated themselves upon 
the form, and we also had put on black habits. Our president, 
who was before gone out, comes in again, bearing six black taffeta 
scarffs, with which she bound the six Royal Persons' eyes, and 
there was immediately brought in by the servants six covered 
coffins, which were set down, a low black seat being placed in 
their midst. Finally, there stept in a cole-black, tall man, who 
bare in his hand a sharp ax. Now after that the old King had 
been brought to the seat, his head was instantly whipt off and 
wrapped in a black cloth, the blood being received in a great 
golden goblet, and placed with him in the coffin that stood by, 
which, being covered, was set aside. Thus it went with the rest, 
so that I thought it would have come to me too, but as soon as the 
six Royal Persons were beheaded, the black man retired, another 
following who just before the door beheaded him also, and brought 
back his head, which, with the ax, was laid in a little chest. This 
indeed seemed to me a bloody Wedding, but, because I could not 
tell what the event would be, I was fain to captivate my under- 
standing until I were further resolved. The Virgin, seeing that 
some of us were faint-hearted and wept, bid us be content, say- 
ing: — "The life of these standeth now in your hands, and in case 
you follow me, this death shall make many alive." 

Herewith she intimated we should go sleep and trouble our- 
selves no further, for they should have their due right. She bade 
us all good night, saying that she must watch the dead corps. 
We then were conducted by our Page into our lodgings. My 
Page talked with me of sundry matters, and gave me cause enough 
to admire his understanding, but his intention was to lull me 
asleep, which at last I observed, whereupon I made as though I 
was fast asleep, but no sleep came to my eyes, and I could not 
put the beheaded out of my mind. Now my lodging was directly 
over against the great lake, so that I could look upon it, the win- 
dows being nigh the bed. About midnight I espied on the lake 
a great fire, wherefore I quickly opened the window to see what 
would become of it. Then from far I saw seven ships making 
forward all full of lights. Above each of them hovered a flame 
that passed to and fro, and sometimes descended, so that I could 
lightly judge that it must needs be the spirits of the beheaded. 
The ships gently approached to land, and each had no more than 
one mariner. When they were gotten to shore, I espied our Virgin 
with a torch going towards them, after whom the six covered 
coffins together with the little chest, were carried, and each was 
privily laid in a ship. Wherefore I awaked my Page, who hugely 
thanked me, for having run much up and down all day, he might 
quite have over-slept this, though he well knew it. As soon as the 
coffins were laid in the ships, all the lights were extinguished', 
and the six flames passed back together over the lake, so that 
there was but one light for a watch in each ship. There were 
also some hundreds of watchmen encamped on the shore, who 
sent the Virgin back again into the Castle, she carefully bolting 
all up again; so that I could judge that there was nothing more 
to be done this night. We again betook ourselves to rest. I only 



Fide jubetur 
virg. lucif. 



Mors 

Regulorum. 



Decollatio 
Regum. 



Carnificis. 



Hospites 
maerent. 
Solatium. 



Cura 

nocturna 

inortuorum. 



Cubiculum. 

Visio 

nocturna. 



Cadavera 
avehuntur 
trans Lacum. 



114 



MARRIAGE OF CHRISTIAN ROSENCREDTZ 



Autor solus 
bsec vidit. 



Obambulatio 
antelucana. 



of all my company had a chamber towards the lake and saw this. 
Then being extream weary I fell asleep in my manifold specu- 
lations. 

The Fifth Day. 

The night was over, and the dear wished-for day broken, 
when hastily I got me out of bed, more desirous to learn what 
might insue than that I had sufficiently slept. After I had put 
on my cloathes, and according to my custom was gone down stairs, 
it was still too early, and I found nobody else in the hall, where- 
fore I entreated my Page to lead me a little about the castle, and 
shew me somewhat that was rare, who now (as always) willing, 
presently lead me down certain steps underground to a great iron 
door, on which the following words were fixed in large copper 
letters :— 



Thalamus 
veneris 

sepultae. 



Thesaurus 
Regis. 



Descriptio 
sepulchri. 



Allud tri- 
clinium. 



These I copied and set down in my table-book. After this door 
was opened, the Page lead me by the hand through a very dark 
passage till we came to a little door now only put too, for, as the 
Page informed me, it was first opened yesterday when the coffins 
were taken out, and had not since been shut. As soon as we 
stepped in I espied the most pretious thing that Nature ever 
created, for this vault had no other light but from certain huge 
carbuncles. This was the King's Treasury, but the most glorious 
and principal thing was a sepulchre in the middle, so rich that I 
wondered it was no better guarded, whereunto the Page answered 
me, that I had good reason to be thankful to my planet, by whose 
influence I had now seen certain pieces which no humane eye 
(except those of the King's family) had ever viewed. This sepul- 
cher was triangular, and had in the middle of it a kettle of 
polished copper, the rest was of pure gold and pretious stones. 
In the kettle stood an angel, who held in his arms an unknown 
tree, whose fruit continually falling into the kettle, turned into 
water therein, and ran out into three small golden kettles stand- 
ing by. This little altar was supported by an eagle, an ox, and a 
lion, which stood on an exceeding costly base. I asked my Page 
what this might signifie. "Here," said he, "lies buried Lady 
Venus, that beauty which hath undone many a great man, both 
in fourtune, honour, blessing, and prosperity" ; after which he 
showed me a copper door in the pavement, saying, "Here, if you 
please, we may go further down." We descended the steps, where 
it was exceeding dark, but the Page immeihtely opened a little 
chest in which stood a small ever-burning taper, wherefrom he 
kindled one of the many torches that lay by. I was mightily ter- 
rified and asked how he durst do this. He gave me for answer, 
"as long as the Royal Persons are still at rest I have nothing to 
fear," Herewith I espied a rich bed ready made, hung about with 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



115 



curious curtains, one of which he drew, and I saw the Lady Venus 
stark naked (for he heaved up the coverlets too), lying there in 
such beauty, and a fashion so surprising, that I was almost be- 
sides myself, neither do I yet know whether it was a piece thus 
carved, or an humane corps that lay dead there, for she was 
altogether immoveable, and yet I durst not touch her. So she was 
again covered, yet she was still, as it were, in my eye. But I 
soon espyed behind the bed a tablet on which it was thus written. 



Dcscriptio 
corporis 
veneris 
dormieotds. 



I asked my Page concerning this writing, but he laughed, with 
promise that I should know it too, and, he putting out the torch, 
we again ascended. Then I better viewed all the little doors, and 
found that on every corner there burned a small tayper of pyrites 
of which I had before taken no notice, for the fire was so clear 
that it looked much liker a stone than a taper. From this heat 
the tree was forced continually to melt, yet it still produced new 
fruit. "Now, behold," said the Page, "when the tree shall be 
quite melted down, then shall Lady Venus awake and be the 
mother of a King." Whilst he was thus speaking, in flew the 
little Cupid, who at first was somewhat abashed at our presence, 
but seeing us both look more like the dead then the living, he 
could not refrain from laughing, and demanded what spirit had 
brought me thither, whom I with trembling answered, that I had 
lost my way in the castle, and was by chance come hither, that 
the Page had likewise been looking up and down for me, and at 
Hast lited upon me here, and that I hoped he would not take it 
amiss. "Nay, then, 'tis well enough yet," said Cupid, "my old 
busie gransir, but you might lightly have served me a scurvy 
trick, had you been aware of this door. I must look better to it," 
and so he put a strong lock on the copper door where we before 
descended. I thanked God that he lited upon us no sooner; my 
Page, too was the more jocond because I had so well helped him 
at this pinch. "Yet can I not," said Cupid, "let it pass unre- 
venged that you were so near stumbling upon my dear mother." 
With that he put the point of his dart into one of the little tapers, 
and heating it somewhat, pricked me with it on the hand, which 
at that time I little regarded, but was glad that it went so well 
with us. Meantime my companions were gotten out of bed and 
were come into the hall, to whom I joyned myself, making as if 
I were then first risen. After Cupid had carefully made all fast 
again, he came likewise to us, and would needs have me shew him 
my hand, where he still found a little drop of blood, at which he 
heartily laughed, and bad the rest have a care of me, as I would 
shortly end my days. We all wondered how he could be so merry 



Arboris 
calor ex 
facibus 



Mulcta facta 
hu jus obam- 
bulationls. 



Cupido 
illudit 
a u tori. 



116 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Mira 

Cupidinus 

laetitia. 

Prsesidissse 

vestitus 

lugubris. 



Hospites 
vocantur 
ad labores 
pro vita 
Regum. 



and have no sence of yesterday's sad passages* Our President 
had meantime made herself ready for a journey, coming in all in 
black velvet, yet she and her Virgins still bare their branches of 
lawrel. All things being in readiness, she bid us first drink some- 
what, and then presently prepare for the procession, wherefore 
we made no long tarrying, but followed her out of the hall into 
the court where stood six coffins and my companions thought no 
other but the six Royal Persons lay in them, but I well observed 
the device though I knew not what was to be done with these 
other. By each coffin were eight muffled men. As soon as 
the musick went, it was so doleful a tune that I was astonished 
at it, they took up the coffins, and we followed them into the 
Garden, in the midst of which was erected a wooden edifice, half 
round aboul the roof a glorious crown, and standing upon seven 
columns. Within it were formed six sepulchers; by each of them 
was a stone, but in the middle it had a round hollow rising stone. 
In these graves the coffins were qiuietly, and with many cere- 
monies, laid; the stones were shoved over them, and they shut 
fast, but the little chest was to lie in the middle. Herewith were 
my companions deceived, for they imagined that the dead corps 
were there. On the top of all was a great flag, having a Phoenix 
painted on it, perhaps the more to delude us. After the funerals 
were done, the Virgin, having placed herself upon the midmost 
stone, made a short oration, exhorting us to be constant to our 
ingagements, not to repine at the pains we must undergo, but be 
helpful in restoring the buried Royal Persons to life, and there- 
fore, without delay, to rise and make a journey with her to the 
Tower of Olympus, to fetch thence the medicines necessary for- 
tius purpose. 



Virgines 
remanent 
in arce. 



6 II c || d || 

e II / II 

ff\\ 



40 Virgines 
comites. 

Excipiuntur 
a nymphis. 



This we soon agreed to, and followed her through another 
little door to the shore, where the seven ships stood empty, and on 
them all the Virgins stuck up their Laurel branches, and, having 
distributed us in the six ships, they caused us in God's name to 
begin our voyage, and looked upon us as long as we were in sight, 
after which they, with all the watchmen, returned to the Castle. 
Our ships had each of them a peculiar device; five of them, 
indeed, had the five regular bodies, each a several one, but mine> 
in which the Virgin too sate, carried a globe. Thus we sailed on in 
a singular order, and each had only two mariners. Foremost went 
the ship a in which, as I conceive, the Moor lay. In this were 
twelve musitians who played excellently well, and its device was a 
pyramid. Next followed three abreast, 6, c, and d, in which we 
were disposed; I sate in c. Behind these came the two fairest and 
stateliest ships, e and /, stuck about with many branches of lawrel, 
C and having no passengers in them; 

their flags were the sun and moon. 
But in the rear was only one ship, g. 
and in this were forty Virgins. Having 
passed over this lake, we came through 
a narrow arm into the right sea, where 
all the sirens, nymphs, and sea-god- 
desses attended us, and immediately 
dispatched a sea-nymph unto us to de- 
liver their present of honour to the 
"Wedding. It was a costly, great, set, round, and orient pearl, 
the like of which hath not at any time been seen, either in 
our or the new world. The Virgins having friendly re- 
ceived it, the nymph intreated that audience might be given 
to their divertisements, which the Virgin was content to give, 
and commanded the two great ships to stand into the middle, 



I 



V/ 






<*$ 



w 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 117 



and to the rest to incompass them in pentagon, after which 
the nymphs fell into a ring about them, and with a most 
delicate sweet voice began thus to sing: 

I. 

There's nothing better here below 
Than beauteous, noble Love, 
Whereby we like to God do grow, 

And none to grief do move; 
Wherefore let's chant it to the King, 
That all the sea therewith may ring. 
We question, answer you! 

n. 

What was it that at first us made? 

'Twas Love. 
And what hath grace afresh conveigh'd? 

'Twas Love. 
And whence (pray tell us! ) were we born? 

Of Love. 
How came we then again forlorn? 

Sans Love. 

m. 

Who was it, say, that us conceived? 

'Twas Love. 
Who suckled, nursed, and relieved? 

'Twas Love. 
What do we to our parents owe? 

'Tis Love. 
Why do they us such kindness show? 

Of Love. 

17. 
Who gets herein the victory? 

'Tis Love. 
Can Love by search obtained be? 

By Love. 
How many a man good works perform? 

Through Love. 
Who into one can two transform? 

'Tis Love. 

V. 

Then let our song sound, 

Till its echo rebound, 

To love's honour and praise; 

May it ever increase 
With our noble Princes, the King and the Queen, 
The soul is departed, their body's within. 

jAnd as long as we live 

God gratiously give, 

That as great love and amity 

They bear each other mightily, 

So we, likewise, by love's own flame 

May reconjoyn them once again. 

vn. 
Then this annoy Into great joy 
(If many thousand younglings deign) 
Shall change, and ever so remain. 



118 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Autari 
perplacent 
nymphae and 
cantus. 



The nymphs 
rewarded. 



Autori 
desur t adhuc 
duo. 



Turris 
Olympi. 



Custos. 



Structura. 
Dies. 



1. Conclave. 

Labores 
hospitum. 



Virginum. 

Cibus 
Potus. 



Lectus 
tenuis. 



Autor 
speculator 
ccelum 
prosomno. 



These having, with most admirable concent and melody fin- 
ished this song, I no more wondered at Ulisses for stopping the 
ears of his companions; I seemed to myself the most unhappy 
man alive that Nature had not made me too so trim a creature. 
But the Virgin soon dispatched them, and commanded to set sail ; 
-wherefore the nymphs, having been presented with a long red 
scarff for a gratuity, dispersed themselves in the sea. I was at 
this time sensible that Cupid began to work with me too, which 
tended little to my credit; but as my giddiness is likely to be 
nothing beneficial to the reader, I am resolved to let it rest. 
This was the wound that in the first book I received on my head 
in a dream. Let every one take warning by me of loitering about 
Venus's bed, for Cupid can by no means brook it. After some 
tours, we came within ken of the Tower of Olympus, wherefore 
the Virgin commanded by the discharge of some pieces to give 
signal of our approach, and immediately we espyed a great white 
flag thrust out, and a small gilded pinnace sent forth to meet 
us, wherein was a very antient man, the Warder of the Tower, 
with certain guards in white, by whom we were friendly received, 
and conducted to the Tower, which was situated upon an island 
exactly square, 1 and environed with a wall so firm and thick 
that I counted two hundred and sixty paces over. On the other 
side was a fine meadow with certain little gardens, in which 
grew strange, and to me unknown fruits. There was an inner 
'wall about the Tower which itself was as if seven round towers 
had been built one by another, yet the middlemost was somewhat 
higher, and within they all entered one into another. Being come 
to the gates of the Tower, we were led a little aside on the wall, 
that so the coffins might be brought in without our notice, but of 
this the rest knew nothing. We were conducted into the Tower 
at the very bottom, which was an excellently painted laboratory, 
where we were fain to beat and wash plants, precious stones, and 
all sorts of things, extract their juice and essence, put up the 
same in glasses, and deliver them to be laid up. Our Virgin was 
so busie with us, and so full of directions, that she knew not 
Show to give us employment enough, so that in this island we were 
meer drudges till we had atchieved all that was necessary for 
restoring the beheaded bodies. Meantime, as I afterwards 
learned, three Virgins were in the first apartment washing the 
corps with diligence. Having at length almost done our prepara- 
tion, some broath, with a little draught of wine, was brought 
us, whereby I observed that we were not here for pleasure. When 
we had finished our day's work, everyone had a mattress laid on 
the ground for him, wherewith we were to content ourselves. For 
my part I was not much troubled with sleep, and walking out 
into the garden, at length came as far as the wall, where, the 
heaven being very clear, I could well give away the time in con- 
templating the stars. By chance I came to a great pair of stone 
stairs leading to the top of the wall, and because the moon shone 
very bright, I was so much the more confident, and, going up, 
looked too a little upon the sea, which was exceedingly calm. 
Thus having good opportunity to consider better of astronomy, I 
found that this night there would happen such a conjunction of 
the planets, the like to which was not otherwise suddenly to be 
observed. Having looked a good while into the sea, and it being 
just about midnight, I beheld from far the seven Flames passing 
over sea hitherward and betakeing themselves to the top of the 
spire of the tower. This made me somewhat affraid ; for as soon 
as the Flames had settled themselves, the winds rose, and made 
the sea very tempestuous. The moon also was covered with 

1 See additional note, No, 4, 



MARRIAGE OP CHRISTIAN ROSENCREUTZ 



clouds, and my joy ended with such fear that I had scarce time 
enough to hit upon the stairs again, and betake myself to the 
Tower, where I laid myself down upon my mattress, and there 
being in the laboratory a pleasant and gently purling fountain, 
I fell asleep so much the sooner. And thus this fifth day too was 
concluded with wonders. 



119 



The Sixth Day. 

Next morning, after we had awaked another, we sate together 
to discourse what might be the wont of things. Some were of 
opinion that the corps should all be inlivened again together. 
Others contradicted this, because the decease of the ancients was 
not only to restore life but increase too to the young ones. Some 
imagined that they were not put to death, but, that others were 
beheaded in their stead. Having talked a pretty while, in comes 
the old man, and first saluting us, looks about to see if all things 
were ready. We had herein so behaved ourselves that he had no 
fault to find with our diligence, whereupon he placed all the 
glasses together and put them into a case. Presently come cer- 
tain youths bringing ladders, roapes, and large wings, which 
they laid before us and departed. Then the old man began thus :-^ 
" My dear Sons, one of these three things must each of you this 
day constantly bear about with him. It is free for you to make 
choice of one of them, or to cast lots." We replied that we would 
choose. u Nay," said he, " let it rather go by lot. Hereupon he 
made three little schedules, writing on one Ladder, on the second 
Rope, on the third Wings. These he laid in an hat; each man 
must draw, and whatever he happened on was to be his. Those 
who got ropes imagined themselves in the best case; but I 
chanced on a ladder, which hugely afflicted me, for it was twelve- 
foot long, pretty weighty, and I must be forced to carry it, where- 
as the others could handsomely coyle their ropes about them, and 
as for the wings, the old man joyned them so neatly on to the 
third sort as if they had grown upon them. Hereupon he turned 
the cock, and the fountain ran no longer, and we were fain to 
remove it out of the way. After all things w r ere carried off, he, 
taking with him the casket and glasses, took leave, and locked 
the door after him so we imagined that we had been imprisoned 
in this Tower; but it was hardly a quarter of an hour before a 
round hole above was uncovered, where we saw our Virgin, who 
bad us good morrow, desiring us to come up. They with the 
wings were instantly through the hole; only they with the ropes 
were in an evil plight, for as soon as ever one of us was up, he 
was commanded to draw up the ladder to him. At last each 
man's rope was hanged on an iron hook, and he climbed up as well 
as he could, which indeed was not compassed without blisters. 
When we were all well up, the hole was again covered, and we 
were friendly received by the Virgin. This room was the whole 
breadth of the Tower itself, having six very stately vestries a 
little raised and reached by three steps. In these we were dis- 
tributed to pray for the life of the King and Queen. Meanwhile 
the Virgin went in and out at the little door a till we had done. 
As soon as our process was absolved, there was brought in through 
the little door by twelve persons, which were formerly our musi- 
tians, a wonderful thing of longish shape, which my companions 
took to be a fountain, and which was placed in the middle. T 
well observed that the corps lay in it, for the inner chest was of 
an oval figure, so large that six persons might well lie therein one 
by another. After this they again went forth, fetched their in- 
struments, and conducted in our Virgin, with her she-attendants, 



Define 
ort® dubise 
opinionee. 



Cnstos. 

Pyrotechnia 

hospitum 

laudatur. 

Pueri 

armiferi. 



Sors. 



Acensus in 
2 conclave. 



Rostis 
difflcultas. 



Descrlptio 
2 conclave. 



120 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



The little 
casket. 



to a most delicate voice of musick. The Virgin carried a little 
casket, the rest only branches, and small lamps or lighted torches 
which last were immediately given into our hands, and we stood 
about the fountain in this order. 



o o o o o o o 

0° ° ° ° 

O o o o o o o 



£ * 



^ <^> 



*§o** 



§* 



JlOOO^ 



o o 

OOOO 



Oooooooo d 



Ordo chori. 



Virgines 
unde. 



Quid in 
arcula. 



Rami 

laures. 



Delicise in 
conclavi. 



First stood the Virgin A, with her attendants in a ring round 
about, with the lamps and branches c. Next stood we with our 
torches b, then the musitians in a long rank; last of all, the rest 
of the Virgins d, in another long rank. Whence the Virgins came, 
whether they dwelt in the Castle, or were brought in by night, 
I know not, for their faces were covered with delicate white lin- 
nen. The Virgin opened the casket, in which was a round thing 
wrapped in a piece of green double taffata. This she laid in the 
uppermost kettle, and covered it with the lid, which was full of 
holes, and had besides a rim, on which she poured in some of the 
water which we had the day before prepared; the fountain 
immediately began to run, and through four small pipes to drive 
into the little kettle. Beneath the undermost kettle were many 
sharp points, on which the Virgins stuck their lamps, that the heat 
might come to the kettle and make the water seeth, which, when 
it began to simper, by many little holes at a, fell in upon the 
bodies, and was so hot that it dissolved them all, and turned them 
into liquor. What the abovesaid round wrapt-up thing was, my 
companions knew not, but I understood that it was the Moor's 
head, from which the water conceived so great heat. At 6, round 
about the great kettle, there were again many holes, in which 
they stuck their branches, but whether this was done of neces- 
sity or for ceremony I know not. However, these branches were 
continually sprinkled by the fountain, whence it afterwards dropt 
somewhat of a deeper yellow into the kettle. This lasted for 
near two hours, the fountain still running, but more faintly. 
Meantime* the musitians went their way, and we walked up and 
down in the room, which truly was so made that we had oppor- 
tunity enough to pass away our time. There were images, paint- 
ings, clock-works, organs, springing fountains, and the like. When 
it was near the time that the fountain ceased, the Virgin com- 
manded a golden globe to be brought, At the bottom of the foun- 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



121 



tain was a tap, by which she Let all the matter dissolved by 
those hot drops (whereof certain quarts were then very red) 
into the globe. The rest of the water above in the kettle was 
poured out, and so this fountain was again carried forth. Whether 
it was opened abroad, or whether anything of the bodies that was 
useful yet remained. I dare not certainly say, but the water 
emptied into the globe was much heavier than six or more of us 
were able to bear, albeit for its bulk it should have seemed not 
too heavy for one man. This globe being with much ado gotten out 
of doors, we again sate alone, but I, perceiving a trampling over- 
head, had an eye to my ladder. After one-quarter of an hour, 
the cover above was lifted, and we commanded to come up, 
which we did as before, with wings, ladders, and ropes, and it did 
not a little vex me that whereas the Tirgins could go up another 
way, we were fain to take so mtuch toil; yet I could judge there 
must be some special reason for it, and we must leave somewhat 
for the old man to do too. The hole being again shut fast, I saw 
the globe hanging by a strong chain in the middle of the room, 
in which there was nothing but windows, with a door between 
every two, which was covered with a great polished looking-glass*. 
These windows and looking-glasses were so optically opposed 
that although the sun, which now shined exceeding bright, beat 
only upon one door, yet (after the windows towards the sun were 
opened, and the doors before the looking-glasses drawn aside) 
in all quarters of the room there was nothing but suns, which 
by artificial refractions beat upon the whole golden globe hanging 
in the midst, which, being polished, gave such a lustre that none 
of us could open our eyes but were forced to look out at windows 
till the globe was well heated, and brought to the desired effect. 
In these mirrors I saw the most wonderful spectacles that ever 
nature brought to light, for there were suns in all places, and the 
globe in the middle shined brighter yet. At length the virgin 
commanded to shut up the looking-glasses and make fast the 
windows to let the globe cool a little, wherefore we thought good, 
since we might now have leisure, to refresh ourselves with a 
breakfast. This treatment was again right philosophical, and we 
had no need to be afraid of intemperance, though we had no 
want, while the hope of the future joy, with which the virgin 
continually comforted us, made us so jbcond that we regarded 
not any pains or inconvenience. I can truly say concerning my 
companions of high quality that their minds never ran after their 
kitchen or table, but their pleasure was only to attend on this 
adventurous physic, and hence to contemplate the Creator's wis- 
dom and omnipotency. After our reflection we settled ourselves 
to work, for the globe was sufficiently cooled, which with toil 
and labour we were to lift off the chain and set upon the floor. 
The dispute then was how we were to get the globe in sunder, 
for we were commanded to divide it in the midst. The con- 
clusion was that a sharp-pointed diamond would be best to do it, 
and when we had thus opened the globe, there was no redness to 
be seen, but a lovely great snow-white egg, and it mightily re- 
joyced us that this was so well brought to pass, for the virgin was 
in perpetual care least the shell might still be too tender. We 
stood around about this egg as jocond as if we ourselves had laid 
it, but the Virgin made it presently be carried forth, and de- 
parted herself locking the door behind her. What she did abroad 
with the egg, or whether it were privately handled, I know not, 
neither do I believe it. We were again to pause for one quarter 
of an hour, till the third hole opened, and we, by means of our 
instruments, came upon the fourth stone or floor. In this room 
we found a great copper kettle filled with silver sand which was 



Gravitaa 
aquae. 



AscenRus in 
3 conclave. 



Pescriptlo 
eonclavis. 



Artif. optica. 



Mirac. spec. 



Prandium 
philosoph. 



122 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



warmed with a gentle fire, and afterwards the egg was raked up 
in it, that it might therein come to perfect maturity. This kettle 
was exactly square. Upon one side stood these two verses writ in 
great tetters — 

O. BLI. TO. BIT. MI. LI. 

KANT. I. 1 VOLT. BIT. TO. GOLT. 

On the second side were these three words — 

S anitas. Nix. Hasta. 

The third had but this one word — 

F.I.A.T. 

But on the hindmost part stood an entire inscription running 
thus— 

Quod 

Ignis: Aer: Aqua: Terra: 

Sanctis Regum et Regi- 

narum nostb: 

Cineribus 

Bripere non potuerunt. 

Fidelis Chymicorum Turba 

In Hanc Ubnam 

Contulit. 

Ad 




>&% 



Pullus 
implumis. 

Vindtur. 
Bascitur 
sanguine 
decallatorum. 



Sanguine 
alius Regis 
pascitur. 



Iridescit. 



Liberator 
vinculis. 



Now, whether the sand or egg were hereby meant I leave the 
learned to dispute. Our egg, being ready, was taken out, but it 
needed no cracking, for the Bird soon freed himself, looking very 
jocond, though bloody and unshapen. We first set him on the 
warm sand, the Virgin commanding that before we gave him any- 
thing to eat we should be sure to make him fast, otherwise he 
would give us all work enough. This being done, food was brought 
him, which surely was nothing but the blood of the beheaded de- 
luted with prepared water, by which the Bird grew so fast under 
our eye that we well saw why the Virgin gave such warning of 
him. He bit and scratched so devilishly that, could he have had 
his will upon any of us, he would soon have dispatched him. 
Now he was wholly black and wild, wherefore other meat was 
brought him, perhaps the blood of another of the Royal Persons, 
whereupon all his black feathers moulted and were replaced by 
snow-white ones. He was somewhat tamer too, and more tractable, 
though we did not yet trust him. At the third feeding his feathers 
began to be so curiously coloured that I never saw the like for 
beauty. He was also exceedingly tame, and behaved himself so 
friendly with us that, the Virgin consenting, we released him 
from captivity. *"Tis now reason," she began, "since by your dili- 
gence, and our old man's consent, the Bird has attained with his 
life and the highest perfection, that he be also joyfully conse- 
crated by us." Herewith she commanded to bring in dinner, since 

1 This letter is omitted in one of the German editions. 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



the most troublesome part of our work was now over, and it was 
fit we should begin to enjoy our passed labours. We began to make 
merry together. Howbeit, we had still our mourning cloaths on, 
which seemed somewhat reproachful to our mirth. The Virgin 
was perpetually inquisitive, perhaps to find to which of us her 
future purpose might prove serviceable, but her discourse was, 
for the most part, about Melting, and it pleased her well when any 
one seemed expert in such compendious manuals as do peculiarly 
commend an artist. This dinner lasted not above three-qliartera 
of an hour, which we yet, for the most part, spent with our Bird, 
whom we were fain constantly to feed with his meat, though he 
continued much at the same growth. After Dinner we were not long 
suffered to digest our food, for the Virgin, together with the Bird, 
departed from us, and the fifth room was opened, which we reached 
after the former manner, and tendred our service. In this room a 
bath was prepared for our Bird, which was so coloured with a 
white powder that it had the appearance of milk. It was cool when 
the Bird was set into it, and he was mighty well pleased with it, 
drinking of it and pleasantly sporting in it. But after it began 
to heat, by reason of the lamps placed under it, we had enough 
to do to keep him in the bath. We, therefore, clapt a cover on the 
kettle, and suffered him to thrust ctat his head through a hole, 
till he had lost all his feathers in this bath, and was as smooth 
as a new-born babe, yet the heat did him no further harm. In this 
bath the feathers were quite consumed, and the bath was thereby 
turned into blew. At length we gave the Bird air, who of himself 
sprung out of the kettle, and was so glitteringly smooth that it 
was a pleasure to behold him. But because he was still somewhat 
wild, we were fain to put a collar, with a chain, about his neck, 
and so led him up and down the room. Meantime a strong fire 
was made under the kettle, and the bath sodden away till it all 
came to a blew stone, which we took out, and having pounded it, 
we ground it on a stone, and finally with this colour painted the 
Bird's whole skin over, who then looked much more strangely, 
for he was all blew, except the head, which remained white. Here- 
with our work in this story was performed, and we, after the Vir- 
gin with her blew Bird was departed from us, were called up a 
hole to the sixth story, where we were mightily troubled, for in 
the midst a little altar, every way like that in the King's hall, was 
placed. Upon it stood the six forementioned particulars and he 
himself (the Bird) made the seventh. First of all the little foun- 
tain was set before him, out of which he drunk a good draught; 
afterwards he pecked upon the white serpent till she bled mightily. 
This blood we received in a golden cup, and poured down the 
Bird's throat, who was mighty averse from it; then we dipt the 
serpent's head in the fountain, upon which she again revived, and 
crept into her death's head, so that I saw her no more for a long 
time. Meanwhile the sphere turned constantly on until it made the 
desired conjunction. Immediately the watch struck one, upon 
which there was going another conjunction. Then the watch 
struck two. Finally, whilst we were observing the third conjunc- 
tion, and the same was indicated by the watch, the poor Bird 
himself submissively laid down his neck (upon the book, and will- 
ingly suffered his head to be smitten off by one of us, thereto 
chosen by lot. Howbeit he yielded not one drop of blood till he 
was opened on the breast, and then the blood spun out so fresh 
and clear as if it had been a fountain of rubies. His death went 
to the heart of us, yet we might well judge that a naked bird would" 
stand us in little stead. We removed the little altar, and assisted 
the Virgin to burn the body, together with the little tablet hanging 
by, to ashes, with fire kindled at the little taper, afterwards to 
cleanse the same several times, and to lay them in a box of cypress 



Primiu 

us us ejus. 

Me0o6ia 



5 Conclave. 



Avis 
balneum. 



Vincitur. 



Balneum 
coquitur in 
lapidem. 



C Conclave 



(liM-ollntur 



Avis 
combursitur. 



124 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Jocus. 



Commodum 
ejoco. 

8. Conclave. 



Virgo, lucif. 

ludit 

co3teros. 

7. Conclave. 



Verus labor 
sub tecto. 



Labor 
spurius in 
7 conclavi. 



Homunculi 
duo. 



wood. Here I cannot conceal what a trick 1, with three more, was 
served. After we had diligently taken up the ashes, the Virgin be- 
gan to speak thus: — "My Lords, we are here in the sixth room, 
and have only one more before us, in which our trouble will be 
at an end, and we shall return home to our castle to awaken our 
most gratious Lords and Ladies. Now albeit I could heartily wish 
that all of you had behaved yourselves in such a sort that I might 
have given you commendations to our most renowned King and 
Queen, and you have obtained a suitable reward, yet because, con- 
trary to my desire, I have found amongst you these four" — point- 
ing at me and three others — "lazy and sluggish labourators, and 
yet according to my good will to all, I am not willing to deliver 
them to condign punishment. However, that such negligence may 
not remain wholly unpunished, I purpose that they shall be ex- 
cluded from the future seventh and most glorious action of all 
the rest, and so they shall incur no further blame from their 
Royal Majesties." 

In what a case we now were I leave others to consider, for the 
Virgin so well knew how to keep her countenance that the water 
soon ran over our baskets, and we esteemed ourselves the most 
unhappy of all men. The Virgin, by one of her maids, 
whereof there were many always at hand, caused the musi- 
tians to be fetch t, who were with cornets to blow lus out of doors 
with such scorn and derision that they themselves could hardly 
sound for laughing. But it did particularly afflict us that 
the Virgin vehemently laughed at our weeping, and that there 
might be some amongst our companions who were glad of our 
misfortune. But it proved otherwise, for as soon as we were come 
out at the door the musitians bid us be of good cheere, and fol- 
low them up the winding staires to the eighth floor under the roof, 
where we found the old man standing upon a little round furnace. 
He received us friendly, and heartily congratulated us that we 
were hereto chosen by the Virgin; but after he had understood the 
fright we had conceived, his belly was ready to burst with laugh- 
ing that we had taken such good fortune so hainously. "Hence," 
said he, "my dear sons, learn that man never knoweth how well 
God intendeth him." The Virgin also came running in, who, after 
she had sufficiently laftighed at us, emptied her ashes into another 
vessel, filling hers again with other matter, saying, she must now 
cast a mist before the other artists's eyes, that we in the mean time 
should obey the old lord, and not remit our former diligence. 
Herewith she departed from us into the seventh room, whither 
she called our companions. What she first did with them I cannot 
tell, for they were not only most earnestly forbidden to speak of it, 
but we, by reason of our business, durst not peep on them through 
the ceiling. Our work was to moisten the ashes with our fore-pre- 
pared water till they became like a very thin dough, after which 
we set the matter over the fire till it was well heated ; then we cast 
it into two little forms 1 or moulds, and so let it cool a little when 
we had leisure to look on our companions through certain crevices 
In the floor. They were busie at a furnace and each was himself fain 
to blow up the fire with a pipe, till he was ready to lose his breath. 
They imagined they were herein wonderfully preferred before us. 
This blowing lasted till our old man rouzed us to work again. We 
opened our little forms, and there appeared two bright and almost 
transparent little images, a male and a female, the like to which 
man's eye never saw, each being but four inches long, and that 
which most mightily surprised me was that they were not hard, 
but limber and fleshy as other human bodies; yet they had no life, 
so that I assuredly believe that Lady Venus' image was made after 
some such way. These angelically fair babes we laid upon two little 
sattin cushonets, and beheld them till we were almost besotted 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



125 



upon so exquisite an object. The old lord warned us to forbear, 
and continually to instil the blood of the bird, which had been 
received in a little golden cup, drop after drop into the mouths of 
the little images, from whence they apparently encreased, becom- 
ing according to proportion much more beautiful. They grew so 
big that we lifted them from the little cushionets and were fain 
to layj them upon a long table covered with white velvet. The 
old man commanded us to cover them up to the breast with a 
piece of fine white double taffata, which, because of their unspeak- 
able beauty, almost went against us. Before we had in this manner 
quite spent the blood, they were in their perfect full growth, 
having gold-yellow curled hair, and the figure of Venus was noth- 
ing to them. But there was not yet any natural warmth or sensi- 
bility in them; they were dead figures, yet of a lively and natural 
colour; and since care was to be taken that they grew not too 
great, the old man would not permit anything more to be given 
them, but covered their faces too with the silk, and caused the 
table to -be stuck round about with torches. Let the reader 
imagine not these lights to have been of necessity, for the old man's 
intent was that we should not observe when the Soul entered 
into them as indeed we should not have taken notice of it, in 
case I had not twice before seen the flames. However, I permitted 
the other three to remain in their belief, neither did the old man 
know that I had seen anything more. Hereupon he bid us sit down 
on a bench over against the table. The Virgin came in with the 
musick and all furniture, and carried two curiCus white garments, 
the like to which I had never seen in the Castle, I thought no 
other but that they were meer christal, but they were gentle and 
not transparent. These she laid upon a table, and after she had 
disposed her Virgins upon a bench round about, she and the old 
man began many leger-de-main tricks about the table, which were 
done only to blind. All this was managed under the roof, which 
was wonderfully formed, for on the inside it was arched into seven 
hemispheres, of which the middlemost was somewhat the highest, 
and had at top a little round hole, which was shut and was ob- 
served by none but myself. After many ceremonies stept in six 
Virgins, each of which bare a large ttfumpet, rouled about with a 
green, glittering, and burning material like a wreath, one of 
which the old man took, and after he had removed some of the 
lights at top, and uncovered, their faces, he placed one of the 
trumpets upon the mouth of one of the bodies in such manner 
that the upper and wider part of it was directed towards the fore- 
mentioned hole. Here my companions always looked upon the 
images, but as soon as the foliage or wreath about the shank of 
the trumpet was kindled, I saw the hole at top open and a bright 
stream of fire shoot down the tube and pass into the body, where- 
upon the hole was again covered, and the trumpet removed. With 
this device my companions were deluded into imagining that life 
came to the image by the fire of the foliage, for as soon as he re- 
ceived his Soul he twinckled his eyes though scarcely stirring. 
The second time he placed another tube upon its mouth, kindled 
it again, and the Soul was let down through the tube. This was 
repeated upon each of them three times, after which all the lights 
were extinguished and carried away. The velvet carpets of the 
table were cast together over them, and immediately a travelling 
bed was unlocked and made ready, into which thus wrapped up, 
they were born, and, after the carpets were taken off them, neatly 
laid by each other, where, with the curtains drawn before them, 
they slept a good while. It was now time for the Virgin to see how 
the other artists believed themselves; they were well pleased be- 
cause they were to work in gold, which is indeed a piece of this 
art but not the most principal, necessary, and best. They had too 



Pascuntur 
Bangoiaa 

avis. 



Pulcherri- 

mus. 



Vestiuntur. 



Speotatores 
luduntur. 

Descriptio 
tecti. 



TTsus 
tubarum. 

Forti ox 

ocrlo 

veniens. 



Homunoull 
nnimati alio 
transfer- 
untur. 



Do. 



cnnrl. 



126 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



HomuncuU 
excitantur 
a cupidine. 

Fuerunt illi 
qui decol- 
labantur. 



Conjugea 
induunt 
vestimenta 
ut se con- 
spa ciendos 
pr©beant. 



Conjuges 
vehuntur 
trans mare. 



Musick. 
Custos senex. 



Turris 
custodita a 
militi'bus. 



Custos est 
inspector. 



Laus hujus 
senis. 



The old 
man's closets. 



Somnium 
prolixum. 



a part of these ashes, so they imagined that the whole Bird was 
provided for the sake of gold, and that life must thereby be re- 
stored to the deceased. Mean time we sate very still, attending 
when our married couple would awake, and thus about half an 
liour was spent. Then the wanton Cupid presented himself, and, 
after he had saluted us all, flew to them behind the curtain, tor- 
menting them till they waked. This happened to them with very 
great amazement, for they imagined that they had slept from the 
hour in which they were beheaded. Cupid, after he had awaked 
them, and renewed their acquaintance one with another, stepped 
aside and permitted them to recruit their strength, mean time 
playing his tricks with us, and at length he would needs have the 
musick fetcht to be somewhat the merrier. Not long after the 
Virgin herself comes, and after having most humbly saluted the 
young King and Queen, who found themselves somewhat faint, 
and having kissed their hands, she brought them the two fore- 
mentioned curious garments, which they put on, and so stepped 
forth. There were already prepared two very curious chaires, 
wherein they placed themselves, and were by us with most pro- 
found reverence congratulated, for which the King in his own per- 
son most gratiously returned his thanks and again re-assured us 
of all grace. It was already about five of clock, wherefore they 
could make no longer stay; but as soon as ever the chief est of 
their furniture could be laden, we were to attend the young Royal 
Persons down the stairs through all doors and watches unto the 
ship, in which they imbarqued together with certain Virgins and 
Cupid, and sailed so swiftly that we soon lost sight of them, yet 
they were met, as I was informed by certain stately ships, and 
in four hours time had made many leagues out at sea. After five 
of clock the musitians were charged to carry all things back to the 
ships, and to make themselves ready for the voyage, but because 
this was somewhat long a doing, the old lord commanded forth a 
party of his concealed soldiers, which had hitherto been planted 
in the wall so that we had taken no notice of any of them, where- 
by I observed that this tower was well guarded against opposition. 
These soldiers made quick work of our stuff, so that no more re- 
mained to be done but to go to supper. The table being compleatly 
furnished, the Virgin brings us again to our companions, where we 
were to carry ourselves as if we had truly been in a lamentable 
condition, while they were always smiling one upon another, 
though some of them too simpathized with us. At this supper the 
old lord was with us, who was a most sharp inspector over us, for 
none could propound anything so discreetly but that he knew 
how to confute or amend it, or at least to give some good docu- 
ment upon it. I learned most by this lord, and it were good that 
each would apply himself to him, and take notice of his procedure, 
for then things would not so often and untowardly miscarry. After 
we had taken our nocturnal refection, the old lord led us into his 
closets of rarities, dispersed among the bulworks, where we saw 
such wonderful productions of nature and other things which 
man's wit in imitation of nature had invented, that we needed a 
year sufficiently to survey them. Thus we spent a good part of the 
night by candle-light. At last, because we were more inclined to 
sleep then see many rarities, we were lodged in rooms in the 
wall, where we had not only costly good beds but extraordinarily 
^handsome chambers, which made us the more wonder why we were 
forced the day before to undergo so many hardships. In this 
chamber I had good rest, and being for the most part without 
care, and weary with continual labour, the gentle rushing of the 
sea helped me to a sound and sweet sleep, for I continued in one 
dream from eleven of clock till eight in the morning. 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



127 



The Seventh Day. 

After eight of clock I awaked, and quickly made myself ready, 
being desirous to return again into the tower, but the dark pas- 
sages in the wall were so many that I wandered a good while be- 
fore I could find the way out. The same happened to the rest, 
till we all meet in the nethermost vault, and habits intirely yellow 
were given us, together with our goldeh fleeces. At that time the 
^Virgin declared to us that we were Knights of the <$alaett &totte. 
of which we were before ignorant. After we had made ourselves 
ready, and taken our breakfast, the old man presented each of us 
with a medal of gold. On the one side stood these words — 



On the other these, 



Ab. Nat. Mi. 
Tem. Na. F. 



exhorting us to enterprize nothing beyond and against this token 
of remembrance. Herewith we went forth to the sea, where our 
ships lay so richly equipped that it was not well possible but that 
such brave things must first have been brought thither. The ships 
Were twelve in number, six of ours and six of the old lord's. But 
he betook himself to us in our ship, where we were all together.* 
In the first the musitians seated themselves, of which the old 
lord had also a great number. They sailed before us to shorten 
the time. Our flags were the twelve celestial signs, and we sate in 
Libra. Besides other things our ship had a noble and curious clock 
which showed us all the minutes. The sea was so calm that it was 
a singular pleasure to sail, but that which surpassed all was the 
old man's discourse, who so well knew how to pass away our time 
with wonderful histories that I could have been content to sail 
with him all my life. The ships passed on, and before we had 
sailed two hours the mariner told us that he saw the whole lake 
almost covered with ships, by which we conjectured they were 
come out to meet us, which proved true, for as soon as we were 
gotten out of the sea into the lake of the aforementioned river, 
there stood in to us five hundred ships, one of which sparkled with 
gold and pretious stones, and in it sate the King and Queen, with 
lords, ladies, and virgins of high birth. As soon as they were 
well in ken of us the pieces were discharged on both sides, and 
there was such a din of trumpets, shalms, and kettle-drums, that 
all the ships upon the sea capered again. As soon as we came near, 
they brought about our ships together and so made a stand. Old 
Atlas stepped forth on the King's behalf, making a short but 
handsom oration, wherein he wellcomed us, and demanded whether 
the royal Presents were in readiness. The rest of my companions 
were in an huge amazement whence this King should arise, for 
they imagined no other but that they again must awaken him. We 
suffered them to continue in their wonderment, and carried our- 
selves as if it seemed strange to Us too. After Atlas' oration out 
steps our old man, making somewhat a larger reply, wherein he 
wished the King and Queen all happiness and increase, after 
which he delivered a curious small casket, but what was in it I 
know not. It was committed to the custody of Cupid, who hov- 
ered between them both. After the oration they again let off a 
joyful voile of shot, and so we sailed on a good time together, till 
we arrived at another shore, near the first gate at which I first 
entred. At this place there attended a great multitude of the 
King's family, together with some hundreds of horses. As soon 
as we were come to shore and disembarqued, the King and Queen 
presented their hands to all of us, one with another, with singular 
kindness, and so we were to get up on horseback. Here I desire 
to have the reader friendly entreated not to interpret the following 



Hospites 

deponunt 

vestes 

lugubres. 

Salutantur 

equites. 

Donantur 

asene. 

Ar8 naturae 

ministra. 

Temporis 
natura filia. 



Navis, 1. 

Vexilla 12 
sign. Navis 
autoris libra. 
Horolog. 

Facundia 
senis. 

Obviatio 
ex arce. 



500 Naves. 



Applausus. 



Atlas 
oratione 
excipit 
hospites. 



Atlnnti 

rospondot 

senex. 



Koch's ron- 
lujpbufl 
donum nfFort 
Cuptdo. 



128 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Honor 
delatus 
autori cum 
sene equitat 
juxta Regem. 



Pater. 
Tesseras 
solvit sale 
et aqua. 



Primus 
custos. Ob, 
visam ven- 
erem factua 
portitor. 



Autor 
ejusdem 
delicterus 
traditur & 
portitore. 



Actus In 
Arce. 



Virg, lucif . 



Ludus Regis 
cum Regina. 



itotlflcios. 



narrations to any vain glory of mine, but to credit me that had 
there been not a special necessity in it, I could well have con- 
cealed the honour which was shewed me. We were all distributed 
amongst the lords, but our old lord and I, most unworthy, were 
to ride even with the King, each of us bearing a snow-white en- 
sign with a Red Cross. I indeed was made use of because of my 
age, for we both had long grey beards and hair. I had besides 
fastened my tokens round about my hat, of which the young King 
soon took notice, and demanded if I were he who could at the 
gate redeem these tokens. I answered yes in the most humble 
manner, but he laughed on me, saying there henceforth needed no 
ceremony, I was his Father. Then he asked me wherewith I had 
redeemed them. I answered, "With Water and Salt," whereupon he 
wondred who had made me so wise, upon which I grew somewhat 
more confident and recounted how it had happened to me with my 
Bread, the Dove, and the Raven; he was pleased with it, and 
said expressly, that it must needs be that God had herein vouch- 
safed me a singular happiness. Herewith we came to the first 
gate, where the porter with the blew cloaths waited, bearing in 
3his hand a supplication. As soon as he spied me even with the 
king, he delivered me the supplication, most humbly beseeching 
me to mention his ingenuity before me towards the King ; so, in 
the first place, I demanded of his majesty what the condition of 
this porter was, who friendly answered me, that he was a very- 
famous and rare astrologer, always in high regard with the Lord 
his Father, but having on a time committed a fault against Venus; 
and beheld her in her bed of rest, this punishment was imposed 
upon him, that he should so long wait at the gate till some one 
should release him from thence. I replyed, "May he then be re- 
leased?" "Yes," said the King, "if anyone can be found that 
\hath as highly transgressed as himself, he must stand in his stead, 
and the other shall be free. This word went to my heart; con- 
science convinced me that I was the offender, yet I held my peace 
and delivered the supplication. As soon as the King had read 
It, he was mightily terrified, so that the Queen, who, with our 
Tlrgins and the other queen whom I mentioned at the hanging 
of the weights, rid behind us, asking what the letter might signifie ; 
Trat he, putting up the paper, began to discourse of other matters; 
and in about three hours we came quite to the Castle, where we 
Blighted and waited upon the King Into his hall, who called im- 
mediately for the old Atlas to come to him in a little closet, and 
showed him the writing. Atlas made no long tarrying, but rid out 
to the porter to take better cognizance of the matter, after which 
the young King, with his spouse and other Lords, Ladies, and Vir- 
gins sate down. Then began our Virgin highly to commend the 
diligence we had used, and the pains and labour we had under- 
gone, requesting we might be royally rewarded, and that she hence- 
forth might be permitted to enjoy the benefit of her commission. 
The old lord stood up too, and attested the truth of all that the 
Virgin had spoken, and that it was but equity that we should 
on both parts be contented. Hereupon we were to step out a little ; 
it was concluded that each man should make some possible wish, 
and were to consider of it till after supper. Meantime the King 
and Queen, for recreation's sake, began to play together. It 
looked not unlike chesse, only it had other laws, for it was the 
"vertues and vices one against another, where it might be in- 
geniously observed with what plots the vices lay in wait for the 
vertues, and how to re-encounter them again. This was so prop- 
erly and artificially performed that it were to be wished that we 
had the like game too. During the game in comes Atlas again, 
and makes his report in private, yet I blushed all over, for my 
conscience gave me no rest, The King presented me the supplica- 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



129 



tion to read, the contents whereof were to this purpose: First 
the writer wished the King prosperity and peace, and that his 
seed might be spread far and wide. Afterwards he remonstrated 
that the time was now come wherein, according to the royal prom- 
ise, he ought to be released; because Venus was already uncov- 
ered by one of his guests, for his observations could not lie to 
him, and that if his Majesty would please to make strict and dili- 
gent enquiry, in case this should not prove to be, he would remain 
before the gate all the days of his life. Then he humbly sued that, 
upon peril of body and life, he might be present at this night's 
supper, being in good hopes to spye out the offender and obtain 
bis wished freedom. This was handsomely indited, and I could 
well perceive his ingenuity, but it was too sharp for me, and r 
could well have endured never to have seen it. Casting in my 
mind whether he might perchance be helped through my wish, r 
asked the King whether he might not be released some other way, 
but he replyed no, because there was special consideration in the 
business, but for this night we might gratifie his desire, so he 
sent one forth to fetch him in. Mean time the tables were pre- 
pared in a spatious room, in which we had never before been, 
•which was so compleat that it is not possible for me to describe 
It. Into this we were conducted with singular ceremony. Cupid 
was not present, for the disgrace which had happened to his moth- 
er had somewhat angered him. In brieff, my offence, and the sup- 
plication which had been delivered, were the" occasion of much 
sadness, for the King was in perplexity how to make inquisition 
amongst his guests. He caused the porter himself to make his 
strict surveigh, and showed himself as pleasant as he was able. 
Howbeit, at length they began again to be merry, and to be- 
speak one another with all sorts of recreative, profitable discourses. 
The treatment and other ceremonies then performed it is not neces- 
sary to declare, since it is neither the reader's concern nor service- 
able to my design, but all exceeded more in invention than that we 
were overcharged with drinking. This was the last and noblest 
meal at which I was present. After the bancket the tables were 
suddainly taken away, and certain curious chairs placed round 
In circle, in which we, together with the King and Queen, both, 
their old men, the Ladies and Virgins, were to sit. After this a 
very handsom Page opened the above mentioned glorious little 
book, when Atlas, immediately placing himself in the midst, be- 
spoke us to the ensuing purpose: — That his Royal Majesty had 
not yet committed to oblivion the service we had done him, and. 
therefore by way of retribution had elected each of us Knights 
of the Golden Stone. That it was, therefore, further necessary 
not only once again to oblige ourselves towards his Royal Majesty, 
but to vow upon the following articles, and then his Royal High- 
ness would likewise know how to behave himself towards his 
high people. Upon which he caused the Page to read over these 
articles :— 

I. You, my Lords the Knights, shall swear that you will at 
no time ascribe your order either unto any Devil or Spirit, but 
only to God, your Creator, and His hand-maid Nature. 

II. That you will abominate all whoredom, incontinency, and 
uncleanness, and not defile your order with such vices. 

III. That you, through your talents, will be ready to assist 
all that are worthy and have need of them. 

IV. That you desire not to employ this homour to worldly 
pride and high authority. 

V. That you shall not be willing to live longer than God will 
have you. 



Suppllcatio 
portitorls 
traditum 
autori. 



Triclinium 
precibsiwl- 
mum. 



Cupido 
lratus ob 
venerem 
vi.sam ab 
autore. 
Etiam Rex 
condolet. 

Laetitia 
discum- 

bentium. 



Poet caroam 
oblisantur 
equitea 
leglbua sula. 



130 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



Privilegia. 



Jam 

postulantur 
depositiones 
optionum. 



Autor optat 
libera tionem 
portitoris 
e gratitudine. 



Autor reus 
confltens. 



Audit 
sententiam. 



Laus 

beneficii 

portitoris. 



Laudatur 
a Rege. 



Reliqui 

laeti evadunt. 



At this last article we could not choose but laugh, and it may 
well have been placed there for a conceit. Now, being sworn them 
all by the King's scepter, we were afterwards, with the usual cere- 
monies, installed Knights, and, amongst other privileges, set over 
Ignorance, poverty, and sickness, to handle them at our pleasure. 
This was afterwards ratified in a little chappel, whither we were 
conducted in procession, and thanks returned to God for it There 
I also at that time, to the honour of God, hung up my golden fleece 
and hat, and left them for an eternal memorial. And because 
every one was to write his name there, I writ thus: — 

Summa Soientia nihil Scire, 

Fr. Ohbistiantjs Rosencbetjtz. 

Eques aurei Lapidis. 

Anno. 1459. 

Others writ differently, each as seemed him good ; after which we 
were again brought into the hall, where, being sate down, we were 
admonished quickly to bethink ourselves what every one would 
wish. The King and his party retired into a little closet to give 
audience to our wishes. Each man was called in severally, so that 
I cannot speak of any man's proper wish ; but I thought nothing 
could be more praiseworthy than, in honour of my order, to demon- 
strate some laudable vertue, and found that none at present could 
be more famous and cost me more trouble than gratitude ; where- 
fore, not regarding that I might well have wished somewhat more 
agreeable to myself, I vanquished myself, and concluded, even 
with my own peril, to free the porter, my benefactor. Being called 
in I was first demanded whether, having read the supplication, 
I had suspected nothing concerning the offendor, upon which I 
began undauntedly to relate how all the business had passed, how, 
through ignorance, I fell into that mistake, and so offered myself 
to undergo all that I had thereby demerited. The King and the 
rest of the Lords wondred mightily at so un-hoped for confession, 
and wished me to step aside a little ; and as soon as I was called 
in again, Atlas declared to me that, although it were grievous to 
the King's Majesty that I, whom he loved above others, was fallen 
Into such a mischance, yet, because it was not possible for him 
to transgress his ancient usages, he knew not how else to absolve 
me but that the other must be at liberty and I placed in his stead ; 
yet he would hope that some other would soon be apprehended, 
that so I might be able to go home again. However, no release 
was to be hoped for till the marriage feast of his future son. This 
sentence near cost me my life, and I first hated myself and my 
twatling tongue in that I could not hold my peace; yet at last 
I took courage, and, because I considered there was no remedy, 
I related how this porter had bestowed a token on me and com- 
mended me to the other, by whose assistance I stood upon the 
scale, and so was made partaker of all the honour and joy al- 
ready received. And therefore now it was equal that I should 
show myself grateful to my benefactor, and was willing gently 
to sustain inconvenience for his sake, who had been helpful to 
me in coming to so high place ; but if by my wish anything might 
fce effected, I wished myself at home again, and that so he by me, 
as I by my wish, might be at liberty. Answer was made me, that 
the wishing stretched not so far, yet it was very pleasing to his 
Hoyal Majesty that I had behaved myself so generously, but he 
was affraid I might still be ignorant into what a miserable con- 
dition I had plunged myself through this curiosity. Hereupon the 
good man was pronounced free, and I, with a sad heart, was fain 
to step aside. The rest were called for after me, and came jocundly 
out again, which Was still more to my smart, for I imagined no 



MARRIAGE OF CHRISTIAN ROSENCREUTZ 



131 



other but that I must finish my life under the gate. I had also 
many pensive thoughts running in my head as to what I should 
yet undertake, and wherewith to spend the time. At length I 
considered that I was now old, and, according to the course of 
Nature, had few more years to live, that this anguish and melancholy 
life would easily dispatch me, and then my doorkeeping would be 
at an end, and that by a most happy sleep I might quickly bring 
myself into the grave. Sometimes it vexed me that I had seen 
such gallant things, and must be robbed of them ; sometimes it re- 
joyced me that before my end I had been accepted to all joy, 
and should not be forced so shamefully to depart. Thus this was 
the last and worst shock that I sustained. During these my cogi- 
tations the rest were ready, wherefore, after they had received 
a good night from the King and Lords, each was conducted into 
his lodging, but I, most wretched man, had nobody to show me the 
way and yet must suffer myself to be tormented. That I might be 
certain of my future function, I was fain to put on the Ring which 
the other had Worn. Finally, the King exhorted me that, since 
this was the last time I was like to see him in this manner, I 
ehould behave myself according to my place, and not against the 
Order, upon which he took me in his arms and kissed me, all of 
which I understood as if in the morning I must sit at my gate. 
After they had all spoken friendly to me, and at last presented 
their hands, committing me to the divine protection, I was by 
both the old men — the Lord of the Tower and Atlas — conducted 
into a glorious lodging, in which stood three beds, and each of 
us lay in one of them, where we yet spent almost two, &c. 

fpetie are wanting about two leaves in quarto, and he {the 
author hereof), whereas he imagined he must in the morning be 
door-keeper, returned home, 



Autor melan- 
cholias 

Spes. 
Met us. 



Solatium. 



Autor 

accipit 

annulum. 



Autor dormit 
cum atlante 
& sene 
custode 
Turris. 



Adopted January 26, 1923 

An Amendment to Article VI, Section 5 

of the 

By-Laws of Metropolitan College 

to be known as 

Article VI, Sections 5 -a, 5-b, 5-c. 

Subject : — 

BALLOTING Section 5-a. Every application for membership in this Col- 

lege shall, after due report of the Congregatio Scrutatorum, 
be stobject to ballot at the first opportunity in the regular 
Order of Work thereafter. 

The ballot in use in this Fraternity shall be what is known 
as the "Open Ballot," and every member shall have the un- 
questioned right to cast his ballot according, to the dictates 
of his conscience, PROVIDING — that every ballot cast shall 
be based upon actual, personal knowledge of the candidate, 
thel report of the Congregatio Scrutatorum, or for the good 
and welfare of the College relative to tlie candidate con- 
cerned, and NO FRATER shall presume to cast a ballot for 
any other purpose whatsoever, other than that which con- 
cerns the candidate under consideration. 

\Section 5-b. In order that the ancient and universal in- 
tegrity of the ballot be properly guarded and conserved, it is 
ordered that any Frater using the ballot for purely personal 
reasons, not related to or concerned with the actual candi- 
date under consideration, shall, for such mistuse of his fran- 
chise, be suspended, expelled or otherwise disciplined, as the 
Worshipful Adept, Officers and Trustees, or the conjoined 
action of the College may decide. 

Section 5-c. In this College, two black stones (or balls) 
shall be required to reject, and furthermore, any member 
casting a rejecting ballot may be subject to challenge by any 
other member or officer if circumstances appear to warrant 
such procedure, and the balloting member must be prepared 
to defend his privilege to the satisfaction of the college or 
of a duly authorized committee thereof. 



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